Confess the truth

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.

Wise Fear

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]

Meekness

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]

Inferior

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.

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]

Neighbor

Examen on Humility Towards our Neighbour

ACCORDING to the doctrine of Saint Thomas [2a 2æ, qu. clxi, art. 3] the first act of humility consists in subjecting ourselves to God, and the next is to subject-----that is to say to humble-----ourselves to our neighbour for the love of God; as the Holy Ghost says through St. Peter: "Be ye subject therefore to every human creature for God's sake"; [1 Peter ii, 13] and the same Holy Spirit exhorts us through St. Paul to excel each other in humility. "In humility let each esteem others better than themselves." [Phil. ii, 3]

Examen on Humility Towards God

THE first act of humility, says St. Thomas, [2a 2æ, qu. clxi, art. 2 ad 3 ; et qu. clxii, art. 5] consists in rendering ourselves entirely subject to God with the greatest reverence for His infinite Majesty, before which we are as nothing: "All nations are before Him as if they had no being at all." [Isai. vl, 17] But do you ever consider your nothingness before God?-----and that all the being you have, you have from God?-----and that through intrinsic necessity you depend so entirely upon God that without Him you cannot do anything good-----"for without Me you can do nothing" [John xv, 5] -----that without God you neither think nor say nor do anything that is good?

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 accomplish according to His good will." [Phil. ii, 13] It is not enough only to say I know all these things, but it is necessary to realize them to become really humble.

The Angelic Doctor teaches that the reason why humility tends principally to render the soul subject to God is 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 not remain idle, nor fail to produce the necessary acts-----and what acts of humility do you make 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 which is promised to the 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 certain words which seem to tend 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 and believe of himself that he is a contemptible wretch, referring all his ability and talent to God.

Practical Examen

Practical Examen on the Virtue of Humility

NOW that you are conversant with the idea of humility, in its necessity, its excellence and its motives, I am persuaded that a fervent desire to practice it has been excited in your heart. But because, on the one hand, you cannot do this without the special help of God, and, on the other, God will work nothing in you without you-----that is, without the co-operation of your own will-----it therefore follows that when you have invoked the Divine help, not doubting but that you will receive it, you must apply yourself to adopt those means which are most likely to help you to attain that virtue.

And because all the masters of spiritual life agree in this, that it is most efficacious to make a particular examen every day on the virtue which we wish to acquire, I will expound for your enlightenment a practical examen 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 examen once a day, at least, in order to mark those faults which you may have committed against humility, you choosing not more than one or two of the most flagrant ones which you are in the habit of committing, and thus, after having accustomed yourself to amend these, you will pass on little by little to the others, until pride will gradually be eradicated anti humility will spring up in your heart.

This is also the manner in which we ought to meditate. Certain general resolutions, such as to subdue pride and to practice humility, are never of any use; but, on the contrary, they frequently generate confusion and create conflict in the mind: therefore it is necessary to go into particulars of those things in which during the day we have been most sensible of our imperfections, and even then we must not form a general intention not to fall into them again all our life through, but it is enough that we should make a firm resolution not to fall into them again during that one day. It was thus that holy King David made resolutions and renewed them, not trying to keep them from year to year, nor from month to month, hut from day to day: "I will pay my vows from day to day." [Ps. lx, 9] And in order to keep them one cannot sufficiently urge the necessity of imposing upon oneself some penance and of accomplishing it faithfully. For example, as many times as I have failed to keep my resolutions today, so many times will I kiss the Wound in the side of Christ, and recite devoutly as many Hail Marys, etc.

The second is to take these faults which form the subject of our examen, 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 those faults of which we therein accuse ourselves, 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 are an impediment to virtue.

When it is a question of humility, which is the most necessary virtue for our eternal salvation, it is always better and safer to have too much of it than to have too little. And it is certain that he who is content to have only that amount which is absolutely essential to him will never really acquire that virtue. "Unless you become as little children, you cannot 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 should often read this practical examen, 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 think they are humble and are not really so.

St. Thomas says that it is for humility to examine the faults committed against any virtue whatsoever. How much more, therefore, should it examine those faults which are committed against this very humility!

You will find many little points in this examen, but if you find yourself defective in many of them, you must not regard them from the point of view of their size but of their number, and the more you find that they are habitual with you the more they should fill you with fear and apprehension. And in proportion as you find that you are not humble in this point or that, you will be able to infer that you are proud; and if this examen on humility only 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 such and such circumstances they can nevertheless be of obligation, and are necessary also so that we may not transgress the precept, according to the teaching of St. Thomas. [2a 2æ, qu. lxxii, art. 3; et qu. clxxxvi, art. 2] In conclusion, you must not make this examen with scruples or 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 seem to you 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 those means which would lead you to gain it, and then recommending yourself to God continue to make this examen 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 neighbour and ourselves, and practiced in two ways, that is to say interiorly and exteriorly, it therefore follows that we can sin in these several ways, as we sin against the laws of any other virtue, either by our thoughts, words, deeds or omissions. Let us therefore proceed now to the examen of our faults

Myself

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.

Child

99. And what lessons of humility may we not learn from the sacred Passion of our Lord? St. Peter tells us that Jesus Christ suffered for us, leaving us His example so that we might imitate Him: "Christ also suffered for us, leaving you an example that you should follow His steps." [1 Pet. ii, 21]. He does not pretend that we ought to imitate Him by being scourged, crowned with thorns, or nailed to the cross. No; but in all His life, and especially during His Passion, He repeats that important exhortation that we should learn of Him to be humble: "Learn of Me, because I am meek and humble of heart." [Matt. xi, 29]
My soul, let us gaze upon the Crucified, "Who endured the cross, despising the shame"; [Heb. xii, 2] and by thus confronting His humility with our pride we shall be filled with shame and confusion. And learn yet another lesson. Does it seem well to thee to adore the humility of Jesus crucified and not to wish to imitate Him? To profess to follow Jesus Christ in His religion, which is founded on humility, and yet to feel aversion and even hatred towards this very humility?
But when we so often hear it said and preached that whoever wishes to be saved must imitate the Saviour, in what do we imagine that this imitation, which is commanded to us and which is necessary for our salvation, should consist if not in humility? It is all very well to say that we must imitate Jesus, but in what must we imitate Him if not in this humility which is the summing-up of all the doctrine and examples of His life?
For that Humble One on the Cross will be our Judge; and His humility will be the standard by which it will be seen whether we shall be predestined for having imitated it, or eternally condemned for having rejected it. It is necessary for us to be firmly convinced of this truth. God does not propose that we should all imitate His Incarnate Son in all the mysteries of His life. The solitude and austerity which He endured in the desert are reserved only for the imitation of anchorites. In His teaching He is only to be imitated by the apostles and preachers of His Gospel. In the working of miracles only those can imitate Him who have been chosen by Him to be co-adjutors in the establishment of the Faith. In the sufferings and agony of Calvary none may imitate Him but those to whom He has given the privilege of Martyrdom.
But that humility of heart practiced by Jesus Christ in every hour of His life on earth is given to all of us as an example which we are compelled to follow, and to this imitation God has united our eternal salvation: "Unless you be converted and become as a little child." [Matt. xviii, 3]

We may believe that Jesus Christ was comparing Himself with a little child whom He had before Him when He said:" Unless you be converted and become as little children, you shall not enter the kingdom of Heaven." [Matt. xviii, 3].

Humility

98. But the greatest motive we have to oblige us to be humble is the example of our Lord Jesus Christ, who came down from heaven to teach us the humility of which we stood in such need to cure our pride, the cause of all our ills, and the greatest impediment to our eternal salvation. "Therefore Christ" says St. Thomas "recommended humility to us above everything else, because by this more especially all hindrance to the salvation of men is removed." [2a 2æ, qu. clxxi, art. 5 ad 3]
And in truth He has taught us most excellently, not only by word but by deed. Let us meditate upon the life of our Lord on earth, from the cave of Bethlehem to the cross of Calvary; all breathes of humility. More than once did He declare in the Gospel that He came not to fulfill His own will but that of His heavenly Father; not to seek His own glory but that of His heavenly Father: and as He preached so He lived. He might have glorified the Divine Majesty in divers other ways; but, in His infinite wisdom, He chose the way of humility as the most suitable one for rendering unto God, by His own humility, that honour of which the pride of man has deprived Him.
What humility, to be born in a stable-----He who was the King of Glory! What humility in Him, who was innocence itself, to appear as a sinner at the circumcision! What humility in the flight into Egypt to escape the persecution of Herod, as if He had been incapable of saving Himself otherwise than by flight! What humility in His subjection to Mary and Joseph, He who was King of the whole universe! What humility in living for thirty years a hidden life of poverty, He who could have been surrounded by all the splendour of the world! With what humility He bore all the insults and calumnies He received in return for the truths He preached and the miracles He worked, never complaining or lamenting those ills that were done to Him, nor the injustice that was shown to Him! Oh, if one could have looked into His Heart, one would have seen that His humility was not obligatory but voluntary, "because it was His own will." [Isa. liii. 7]

He desired to humble Himself thus in order that we might make Him our pattern, and He says to each one of us: "For I have given you an example, that as I have done to you so you do also," [John xiii, 15] which means that He gave us this example so that we might learn to humble ourselves even as He humbled Himself from His heart. Ah, will not these examples of a God who became man and humbled Himself suffice to rouse in us the wish to become humble also? "Let man be ashamed to be proud," says St. Augustine, "for whose sake a God became humble." [Enarr. in Ps. xviii]

right spirit

97. It is necessary to discern in the Gospel those things which are of counsel and those which are of precept. To renounce all that one has and to suffer poverty for the love of God is only of counsel, but to renounce oneself and to be poor of heart is of precept. And in the same way certain exterior humiliations may be only of counsel, but the humility of heart is always of precept, and as it is not only possible to fulfill every precept of God's, but also by the help of His grace it becomes easy and sweet to us to practice them; even laymen have many great opportunities of becoming holy simply by the exercise of humility. To make a worldly-minded man a Saint it is sufficient to make him a Christian.
When such thoughts as these arise in the secret recesses of the heart: I have made this fortune by my knowledge, by my industry; I have acquired this merit, this reputation by my own worth, my virtue, my ingenuity, it is enough to lift up one's heart to God and say with the Wise Man: "And how could anything endure, if Thou wouldst not?" [Wisd. xi, 26] O my God, how could I have done the smallest thing, if Thou hadst not willed it?
This is true humility, and in this lies true knowledge and holiness. The soul is holy in measure as it is humble, because in the same measure that it has holiness it has grace, and in the same measure that it has grace it has humility, because grace is only given to the humble.

From the depths of my heart, O my God, I ask it of Thee, and with the Psalmist I exclaim: "Renew a right spirit within me." [Ps. 1, 12]

Bad breath

96. We may compare ourselves to those who, suffering from foulness of breath consequent upon some disease, are rendered objectionable to those who approach them, although they are unaware of it themselves. In the same way when we are corrupted by interior pride we breathe the external signs of it in our words, looks and gestures and in a thousand other ways as occasion may arise, and yet, though our pride is apparent to all who approach us, we ourselves ignore it.

I am considered proud by those who know me, and they are not mistaken, for I show it by my vanity, arrogance, petulance and haughtiness. I only do not know myself as I am, and if I question myself: Am I proud? Oh, no, I answer, offering to myself incense which is more nauseous than all.

Opportunities

94. We have more opportunities of practicing humility than any other virtue. How many occasions we have of humbling ourselves secretly, in all places, at all times, at every turn-----towards God, our fellow-men, and even towards ourselves! With regard to God: how much we have to be ashamed of in our ignorance and ingratitude towards Him; receiving as we do continual benefits of His infinite goodness. Knowing as we do His supreme and infinite Majesty, deserving of all fear; His infinite goodness, worthy of all love; how much we ought to humble ourselves in the thought of how little fear and love we have for Him! With regard to our neighbour: if he be wicked, we may humble ourselves by reflecting that we are capable of becoming suddenly worse than he, and in fact we may consider ourselves worse already if pride predominates within us. If he be good, we must humble ourselves in the thought that he corresponds better than we do to the grace of God and is better than we are by reason of his humility of heart. With regard to ourselves, we need never lack opportunities of humility when we remember our past sins, or consider the faults we commit at present in our daily life, or even when we reflect upon our good works which are all tainted with imperfection, or when we think of the future so filled with tremendous uncertainty: "I know how to be brought low everywhere and in all things," [Phil. iv, 12] says St. Paul. It is necessary for us to form the good habit of frequently renewing these interior acts of humility. Humility is merely a virtuous habit, but how can we acquire this habit without making repeated acts of humility? Like the habit of humility the habit of pride is acquired through frequent repetition of its acts, and in proportion as the habit of humility is strengthened, the contrary habit of pride becomes weakened and diminished.

Knowledge

93. Let us strive with all our might to acquire this holy humility; and if, by the help of God, we succeed in possessing it only in such measure as our state of life demands, we shall then either imperceptibly attain to all other virtues or this humility alone will suffice to compensate for all our deficiencies. Many people desire to possess either chastity or charity, gentleness or patience, or some other virtue of which they are more in need, and are most anxious to know how they are to acquire it; they consult various spiritual directors to learn what means to take, but very few exercise due prudence in the choice of these means.
Do you wish to know the most efficacious means of acquiring these virtues? Then begin by endeavouring to acquire humility; impregnate yourself with humility, and you will soon find that all other virtues will follow without any effort on your part, and you will exclaim with great joy: "Now all good things came to me together with her." [Wisd. vii, 11] And even when, through the frailty of your own nature, you are deficient in some particular virtue, humble yourself, and that humility will fully compensate for your other deficiencies.

There are some who are troubled because their prayers are full of distractions. This proceeds from pride, which is presumptuous enough to be astonished at the weakness and impotency of the mind. When you perceive that your thoughts are wandering, make an act of humility, and exclaim: " O my God, what an abject creature I am in not being able to fix my thoughts on Thee even for a few moments." Renew this act of humility as often as these distractions occur, and if it is written of charity that "it covereth a multitude of sins," [ 1 Pet. iv, 8] it is also true of humility and contributes greatly to our perfection. "The very knowledge of our imperfection," says St. Augustine, "tends to the praise of humility."
[Lib. 3 ad Bonif., c. vii]

Temptation

92. Humility is a potent means of subduing temptation, and in the same way temptations serve to maintain humility; because it is when we are tempted that we are practically conscious of our own weakness and the need we have of Divine grace.
It is for this that God permits us to fall into temptation, reducing us sometimes to the very brink of succumbing to it, so that we may learn the weakness of our virtue and how much we need the help of God.

And even in this we can see the infinite wisdom of God who has so disposed that the demons themselves, spirits of pride, should contribute to render us humble if we only knew how to make a good use of our temptations. Nevertheless, we must remember that in all our temptations the first thing is to exercise that humility which is derived from a practical knowledge of ourselves and of how prone we are to evil if God does not stretch out His hand to restrain us through His grace. Do not let us wait to learn our weakness till we have fallen; but let us rather know it beforehand, and the knowledge of it will be an efficacious means to keep us from falling. "Before sickness take a medicine; humble thyself," [Ecclus. xviii, 20, 21] says Holy Writ. The humble will never want for grace in the time of temptation, and with the help of this grace they will even derive profit from these very temptations; for the merciful providence of God has so disposed it that with the special aid of His grace He will "let no temptation take hold on you." [1 Cor. x, 13]

Least

91. Holy humility is inimical to certain subtle speculations; for instance, you say that you cannot understand how it is that you are yourself mere nothingness, in doing and being, because you cannot help knowing that in reality You are something and can do many things; that you cannot understand why you are the greatest of all sinners, because you know so many others who are greater sinners than yourself; nor how it is that you merit all the vituperations of men, when you know that you have done no actions worthy of blame, but, on the contrary, many worthy of praise.

You should reprove yourself for being still so far from true humility in thinking that you could grasp the meaning of these things. The truly humble believes that he is of himself mere nothingness, a greater sinner than others, inferior to all, worthy of being reviled by all as being, more than all others, ungrateful to God. He knows that this feeling of his conscience is absolutely true, and does not care to investigate how this comes to be true; his knowledge is practical, and even if he does not understand himself, and cannot explain to others, with subtle reasoning, what he feels in his heart, he minds as little being unable to explain this as he minds his inability to explain how the eye sees, the tongue speaks, the ear hears. And from this we may infer that it is not necessary to have great talents in order to be humble, and therefore before the tribunal of God it will not be a valid excuse for us to say: "I have not been humble because I did not know, because I did not understand, because I did not study." We can have a good will, a good heart, and yet not be clever; and there is no one who cannot grasp this truth, that from God comes all the good that he possesses and that no one has anything of his own except his own malice. "Destruction is thy own, O Israel: thy help is only in Me," [Osee xiii, 9] said God by the mouth of His prophet.

All

90. It is difficult for us to realize our own nothingness, and it is difficult also to refer all things to God without reserving anything for ourselves, because is not our industry, our diligence, and the co-operation of our will really ours? Let us admit this, but if we take away the light, the help and the grace received of God, what remains to us of all these things? Our natural actions only become meritorious when they are supernaturalized by Christ Jesus. It is Jesus Christ who raises and ennobles all our actions, which in themselves would be entirely inadequate to procure for us the glory of eternal life.

How the will is moved by grace to co-operate with grace is a mystery which we do not fully comprehend; but it is certain that if we go to heaven we shall then render thanks for our salvation to the mercy of God alone: "The mercies of the Lord will I sing for ever." [Ps. lxxxviii, 2] We may therefore say with holy King David, and be fully persuaded of its truth, that human nature is weaker and more impotent than we can imagine, because in the nature which we have received of God we have only, through the fall of Adam, ignorance of mind, weakness of reason, corruption of will, disorder of the passions, sickness and misery of the body. We have nothing therefore in which to glory, but in all things we can find fit cause for humiliation. « Humble thyself in all things," [Ecclus iii, 20] says the Holy Ghost, and He does not tell us to humble ourselves in some things only but in all things-----in omnibus.

Palliate

89. It is very easy for a proud person to fall into grave and terrible sins; and after having fallen to find great difficulty in accusing himself of them in the Sacrament of penance; for loving his self-esteem and reputation too well and fearing to lose them in the eyes of his confessor, he would rather commit a sacrilege than disclose his weakness. He goes in search of a confessor to whom he is unknown so as to avoid shame; but since he felt no shame in sinning, why should he feel so much shame in confessing his sin, if it be not from motives of pride?
My soul, say to thyself: The reason why I do not feel true sorrow for my sins is because of my lack of humility, for it is impossible for the heart to feel either attrition or contrition if it is not humbled. I lack humility, and it is for this reason that I have not the courage to confess my sins straightforwardly and without excuse. Ask God for humility; and in measure as thy heart grows more humble, it will feel deeper sorrow for having offended Him, and from this heartfelt humility the words will flow without difficulty to thy lips, because "He that pricketh the heart bringeth forth resentment." [Ecclus. xxii, 24]

It is pride that compels us to withhold our sins in the confessional and seek to palliate their wickedness with many excuses. O accursed pride, cause of innumerable sacrileges! But O blessed humility! King David was humble in his repentance, because he did not excuse his sins but publicly accused himself of them; nor did he lay the blame of his own sins on others, but attributed them only to his own wickedness: "I am he that have sinned." [2 Kings xxiv, 17] And the Magdalen also in her repentance did not seek for Jesus Christ in some hidden spot, but sought Him in the house of the Pharisee and desired to appear as a sinner before all the guests. St. Augustine, being truly humble in his repentance, gave the confession of his sins to the whole world for his own greater confusion and shame.

Reputation

88. Even admitting the value of the world's esteem and fame for the sole reason that we love and desire it in our hearts, we can infer from this how great is the virtue of humility, since, offering all that we hold so precious to God together with our self-esteem, we offer Him something that we value very highly.
The vow of chastity is considered heroic, because we thus sacrifice to God the pleasures of the senses. Martyrdom is considered heroic, because the martyr thus offers up his life as a holocaust to God. And it is also considered heroic to give all one's goods to the poor. But our self-esteem is certainly what we hold more precious than either money, gratification of the senses, or even life itself, because we often risk all these things for the sake of our reputation. Thus by offering our self-esteem with humility to God we offer that which we deem most precious.
This is truly offering "sacrifice to God, and a good savour." [Ecclus xlv, 20] Those who live in the world can often gain more merit by their humility of heart than those who are vowed to poverty and chastity in the sacred cloister, for it is by the practice of this humility that we form within ourselves the "new creature," without which St. Paul says that" Neither circumcision availeth anything nor uncircumcision," [Gal. vi, 15] 
which is as much as to say that whether you are priest or layman your state can avail nothing without humility.

Humility without virginity may be pleasing to God, but never virginity without humility. Were not the five foolish virgins displeasing to Him? "Vanitate superbiæ," says St. Augustine. And if the Blessed Virgin herself pleased God by her virginity, she also deserved to be chosen for His Mother because of her humility, as St. Bernard says: "By her virginity she pleased God, by her humility she conceived Him." [Hom. I sup. "Missus est"]

Vainglory

87. The mistake lies in our having too high an opinion of what the world calls honour, esteem and fame. For however much the world may praise or honour me, it cannot increase my merit or my virtue one jot; and also if the world vituperates me, it cannot take from me anything that I have or that I am in myself. I shall know vanity from truth by the light of that blessed candle which I shall hold in my hand at the hour of my death. What will it profit me then to have been esteemed and honoured by the whole world, if my conscience convinces me of sin before God? Ah, what folly it would be for a nobleman, possessing talents which would endear him to his king and make him a favourite at court, if he were to seek rather to be adulated by his servants and menials, and to find pleasure in such miserable adulation. But it is a far greater folly for a Christian, who might gain the praise and honour of God and of all the angels and saints in heaven, to seek rather to be praised and honoured by men and to glory in it. By humility I can please God, the Angels and the Saints; therefore is it not a despicable pride that makes me desire the esteem, praise and approbation of men, when we are told that "He is approved whom God commendeth?" [2 Cor. x, 18]

The thought of death is profitable in order to acquire humility; and humility helps us greatly to obtain a holy death. St. Catherine of Siena, shortly before her death, was tempted to thoughts of pride and vainglory on account of her own holiness; but to this temptation she answered: "I render thanks to God that in all my life I have never felt any vainglory." Oh, how beautiful to be able to exclaim on one's death-bed: I have never known vainglory.

Contempt

86. The malice of pride lies in reality in the practical contempt which we show for God's will by disobeying it. Thus it is, says St. Augustine, there is pride in every sin committed, "by which we despise the commandments of God." [Lib. de. Salut. docum. c. xix] And St. Bernard explains it in this way that God commands us to do His will: "God wishes His will to be done"; and the sinner in his pride prefers his own will to the will of God: "And the proud man wishes his own will to be done."
And it is this pride that so greatly augments the grievousness of sin; and how great our sin must be when, knowing in our minds that God deserves to be obeyed by us, we oppose our will to the will of God, whom we know to be worthy of all obedience. What wickedness there is in saying to God, "I will not serve," [Jer. ii, 20] when we know that all things serve Him." [Ps. cxviii, 91] To give an example of this, let us imagine a person endowed with the noblest qualities possible, such as health, beauty, riches and nobility, and with every natural gift and grace of body and soul. Now, little by little, let us take away from that person all those gifts which come from God. Health and beauty are gifts from God; riches and rank, learning and knowledge, and every other virtue are all from God; body and soul belong to God. And this being so, what remains to this person of his own? Nothing; because all that is more than nothing belongs to God.

But when this person says of himself: "I have riches, I have health, and I have knowledge," etc., what is meant by this "I"? Nothingness; and yet this "I," this nothingness, that derives all it possesses from God, dares to disregard this same God by disobeying His sovereign commandments, saying to Him, if not in words most certainly in deeds, which is far worse, "I will not serve"; no, I will not obey. Ah, pride, pride! But, O my soul, "Why doth thy spirit swell against God ?" [Tob. xv, 13] Am I not right in preaching and recommending this humility to thee? Each time thou sinnest thou art like the proud, Pharao, who, when he was told to obey the commandments of God, said: "Who is this God? I know Him not." [Exod. v, 2]

Esther

85. Humility of heart, St. Thomas teaches, has no limit, because before God we can always abase ourselves more and more even unto utter nothingness, and we can do the same to our fellow men. but in the exercise of these exterior acts of humility it is necessary to be directed with discretion so as not to fall into an extravagance that might seem excessive. "Humility," says St. Thomas, "lies chiefly in the soul, and therefore a man may submit himself to another as regards his interior acts, and this is what St. Augustine means when he says: "Before God a prelate is placed under your feet but in exterior acts of humility it is necessary to observe due restraint." [2a 2æ, qu. clxi, art. 3 ad 3]
Profound humility should exist in every state of life, but exterior acts of humility are not expedient to all. For this reason Holy Writ says: "Beware that thou be not deceived into folly and be humbled." [Ecclus xiii, 10]

We can learn of the pious Esther how to practice humility of heart in the midst of pomp and honours: "Thou knowest my necessity," she cried to God, "that 1 abominate the sign of my pride." [Esther xiv, 16] I attire myself in this rich apparel and with these jewels because my position demands it; but Thou, Lord, seest my heart that through Thy grace I am not attached to these things nor to this apparel, and that I only wear them of necessity. Here indeed is a great example of that true inward humility which can be practiced and felt amid external grandeur. But now we. come to the point. This humility of heart must really exist before God, whose eyes behold the most hidden motions of the heart; and if it does not exist what excuse can we allege before the tribunal of God to justify ourselves for not having had it? and the more easily we could have acquired it now, the more inexcusable will it be for us on that day.

Amend

84. There are certain sins we seldom or never mention in our confessions, either because our conscience is too easy and elastic or perhaps because we do not really desire to amend. Pride is one of these sins; there are but few who accuse themselves of it; but those who really wish to amend their lives should make it a special subject of their examen and confession, so as to learn to hate it and repent of it; and to make firm resolutions of amendment in the future.
Whoever desires to make a good confession should not only confess his sin, but also the reason and occasion of the sin; saying for example: "I accuse myself of having taken pleasure in impure thoughts, caused by my want of custody of the eyes, too great freedom of speech, and frivolous behaviour." And in the same way we must confess our sins of pride, saying: "I accuse myself of having been angry and annoyed with those around me, and the sole reason of my anger and annoyance was my pride. I accuse myself of having envied and even of having taken what belonged to others, only to satisfy my pride and vanity. I have also spoken with contempt of my neighbour and this again because of my pride, that can bear no one to be thought superior to myself." Continue to examine all your faults in the same way, and you will find the truth of the inspired words:
"The spirit is lifted up before a fall"; [Prov. xvi, 18] and "Before destruction the heart of man is exalted." [Ibid. xviii, 12] To subdue our pride it is well to mortify and shame it by these accusations which are also acts of virtuous humility, but it is most necessary too to insist upon our own amendment for "What doth his humbling himself profit him that doth the same again?" [Ecclus xxxiv, 31]

It is not enough to confess our sins, Holy Writ says, but it is necessary also to amend them so as to obtain God's mercy: "He that shall confess his sins and forsake them shall obtain mercy." [Prov. xxviii, 13]

Root

83. Pride is the root of all our vices, so that, when once we have uprooted it, those vices will little by little disappear also. This is the true reason of our having to accuse ourselves of the same sins over and over again in our confessions, because we never confess that pride which is the root of them all. We do not wonder when we see the fig-tree bearing its figs year after year, and the apple-tree its apples. No; because each tree bears its own fruit. In the same way pride is rooted like a tree in our hearts; and our sins of anger, envy, hatred, malice and uncharitableness and rash judgments of others which we confess over and over again are the fruit of pride; but as we never strike at the root of this pride these same sins, like clipped branches, ever sprout out anew. Let us endeavour to eradicate pride thoroughly, following the advice of St. Bernard: "Put the axe to the root" [Serm. 2 de Assum.] and then we shall have great joy and consolation in our own conscience.
We must regard pride as the king of all vices and follow the wise advice given by the king of Syria to his captains: "You shall not fight against any, small or great, but against the king only." [3 Kings, xxiii, 31] Judith too, by killing the proud Holofernes, conquered the whole Assyrian army. And David triumphed over all the Philistines by slaying the proud Goliath; and in like manner we shall also triumph, because by conquering pride we shall have subdued all other vices.

King David erred in one thing, for knowing Absalom to be the chief of the rebels he yet commanded that he should neither be killed nor hurt: "Save me the boy Absalom." [2 Kings, xvii, 15] Alas, how many imitators he has found! We know full well that pride is the chief rebel among all our passions, but notwithstanding it is the one which we seem to respect the most, and which we almost fear to offend displaying even a tendency to encourage it.

Affection

82. Is it not well to apply ourselves to eradicate a fault, when we know that by so doing our hearts will be gladdened? And therefore is it not true that once our pride, which is the cause ot so many of our troubles, is subdued, we shall be far happier?

We feel a natural aversion towards the proud, and we cannot love them; but may not this instinct of aversion which we have towards the proud be felt by others towards ourselves? For it is true that "Pride is hurtful always." [Ecclus x, vii] Sometimes we lament that others do not love or esteem us. Let us examine the cause, and we shall find that it proceeds from our' pride. On the other hand, do we not see the affection that is generally shown towards the humble? Every one seeks their company, everyone places confidence in them, every one wishes them well. This would be the case with us if we were humble; and what happiness we should feel in loving and being loved by all! It seems at first as if this were a question of human respect; but it is inspired by charity, and comes from God and from a desire to resemble Him. Humility is clad in the same garb as charity, which, St. Paul says, "is patient, is kind, envieth not, is not puffed up, is not ambitious." [1 Cor. xiii, 4] And it is easy to invest humility with the same virtuous intentions as charity.

Self-knowledge

81. To be humble, we must know ourselves; and this self-knowledge is difficult, but only by reason of our pride, the principal effect of which is to blind us. Therefore to acquire the virtue of humility we must first fight against and subdue its enemy pride; and in order to overcome it-----having prayed to God, with the valiant Judith: "Bring to pass, O Lord, that his pride may be cut off"-----three other things are necessary.
Firstly, in meditating on the subject, we ought to feel hatred and abhorrence of our pride, because we can never get rid of all the ills that affect our soul as long as we continue to love them. Secondly, we must make a firm resolution of amendment at all cost, because in whatever light we consider it, it will always be to our advantage. Thirdly, we should at once endeavour to uproot all our habits of pride, especially those which are most predominant, for it is well known that the longer we allow a had habit to grow, the stronger it will become, and the greater will be our difficulty in eradicating it: "And I said, now have I begun." [Ps. lxxvi, 11]

We must not lose heart or be discouraged but commend ourselves to God's mercy, this being above all things most necessary: "And He will do it." [Ps. xxxvi, 5] It is through God's grace alone that we can overcome our numerous evil passions, and it is through Him alone that we can hope to subdue our pride. Let us therefore cry unto Him with King David:" My mercy and my refuge: my support and my deliverer. My protector: and I have hoped in Him who subdueth my people under Him." [Ps. cxliii, 2]