58. Fall

58. We must not be too apt to flatter ourselves that we possess any special virtue. Our chastity may be the result of a want of opportunities or temptations: and in like manner our patience may proceed from a phlegmatic temperament, or be dictated by worldly, and not by Christian, wisdom. This can be said of many other virtues in which we are liable to make the same mistake.

We must study this doctrine well, that the true Christian virtues are "born not of blood, nor of the will of the flesh, nor of the will of man, but of God"; [John i, 13] that is, that they are not the work either of the desires, passions or reason of man, but proceed from God as their first principle, and return to God as their last end. This knowledge is necessary for us, so that we may not imagine ourselves to be virtuous when we are not, nor think ourselves better than others when we see them falling into some sin.

We should ever learn lessons of humility from the faults of others, and say: If I had found myself in like circumstances, and had had the same temptation, perhaps I should have done worse. If God does not permit great temptations to assail me, it is because He knows my weakness and that I should succumb to them; with eyes of compassion He sees what I am, "a weak man." [Wisd. ix, 5] And if I do not fall into sin, it is not by my own virtue, but by God's grace. Let me therefore abide in humility, and it is to my advantage, because if in my pride I count myself greater than others, God will abandon me and suffer me to fall, and will humble me through those very things for which I wish to exalt myself. Listen to the advice of St. Augustine: "I make bold to say that it is profitable for the proud to fall, in order that they may be humbled in that for which they have exalted themselves." [Serm. liii, de Verb. Dom.]

57. Adversity

57. It is easier to be humble in adversity than in prosperity, and it is impossible to say how much temporal happiness influences man to be proud. "They are not in the labor of men"; [Ps. lxxii, 5] thus the Prophet-King speaks of sinners, and adds: "Therefore pride hath held them fast." [Ps. lxxii, 6]

Adversity counterbalances our self-love and prevents its growth, for on the one hand it makes known our frailties to us, the more so when it is unexpected and grievous, and on the other hand it compels us to turn our thoughts to God, implore His mercy, and humble ourselves under His hand, as did the prophet: "In my affliction I called on the Lord"; [Ps. xvii, 7] "And as one sorrowful so was I humbled." [Ps. xxxiv, 14] Therefore, if we know not how to bear our tribulations with cheerfulness, let us at least endure them with patience and humility.

Oh, how precious are those humiliations by which we acquire, and learn to exercise, humility! It is then that we ought to exclaim with the psalmist, "Thou hast humbled the proud one, as one that is slain"; [Ps. lxxxviii, 11] or else, like King Nabuchodonosor when he came to his senses, and humbly exclaimed: "Therefore I do now praise and magnify and glorify the King of Heaven, because them that walk in pride He is able to abase." [Dan. iv, 34] Afflictions are not wanting in this vale of tears, but there are few who know how to use them as a means of becoming humble. Grant of Thy mercy, O my God, that I may be amongst those few!

56. Poor

56. There is one kind of pride which is more abominable in the eyes of God than any other, and it is that, says Holy Writ, which belongs more especially to the poor. "A poor man that is proud My soul hateth." [Ecclus xxv, 4] If the pride of one who is rich in merit, talents and virtues-----treasures most precious to the soul-----is displeasing to God, still more displeasing to Him will it be in one who has not these same motives for pride, but who on the contrary has every reason to be humble. And this, I fear, is the pride of which I am guilty.

I am poor in soul, without virtue or merit, full of iniquity and malice, and yet I esteem myself and love my own esteem so much that I am troubled if others do not esteem me also. I am truly a poor, proud, miserable creature; and the greater my poverty, the more my pride is detestable in the eyes of God. All this proceeds from not knowing myself. Grant, O my God, that I may say with the prophet: "I am the man that see my poverty." [Lam. iii, 1] Make known unto me, O Lord, mine own wretchedness, that of myself I am nothing, know nothing, and possess nothing but my sins, and deserve nothing but Hell. I have received from Thee many graces, lights and inspirations, and much help, and yet with what ingratitude have I responded to Thy infinite goodness! Who more sinful, who more ungrateful, and who more wicked than I? The more Thou hast done for me, the more humble I ought to be, for I shall have to render unto Thee a most strict account of all Thy benefits: "And unto whomsoever much is given, of him much shall be required." [Luke xii, 48] And yet the greater Thy goodness, the greater my pride. I blush with shame, and it is the knowledge of my pride that obliges me now to be humble.

55. Eternity

55. But above all the thought of eternity should keep us humble. Taking it for granted that I am mistaken in practicing humility in this world, and in giving place to others, I know that my mistake is small because everything below comes quickly to an end; but if I am deceiving myself by living in reckless pride, my mistake is great because it will last for all eternity. But even if I am living in humility, I must still fear because I can never be sure whether this humility which I think I possess is true humility or not; how much more then should I fear if I am living in open pride? So be it, O my soul! satisfy all thy proud desires: be thou esteemed, praised and honored by all the world; possess knowledge, riches and pleasure without adversity, without opposition, without any obstacles to trouble thee or restrain thy vicious passions. And then? And then? I pray thee in this to imitate the proud Nabuchodonosor, who even in the fulness of his power thought of "what should come to pass hereafter." [Dan. ii, 29] All is vanity that hath an end; and we are doomed to enter into that eternity which hath no end; therefore what will be the end of the vanity of thy pride? The most ignominious humiliation:. and most bitter lamentations that will last for ever and ever.

On this side the grave all things pass away, but on the other side what will become of me? Quid futurum post hæc? To this I give no thought; and to speak the truth this is the reason why I am dominated by vanity, because I give so little thought to eternity. King David was most humble of heart because he he was filled with the dread of eternity: "And I meditate in the night with my own heart: Will God then cast off for ever." [Ps. lxxvi, 7, 8] Whenever the world offers thee honors, fame and pleasure, remember, my soul, to say within thyself: And then? And then? "Remember what things have been before thee." [Ecclus xli, 5]

How many of those who were conspicuous amongst the proud of this world have overcome their pride and acquired humility by one single serious thought of eternity! The words of the prophet have always been and will always be found true: "And the ancient mountains were crushed to pieces, the hills of the world were bowed down by the journeys of His eternity." [Hab. iii, 6]

54. Hell

54. O my soul, humble thyself in the remembrance that there is a Hell, not considering it only in the abstract, nor even as a contrivance for the punishment of sinners in general, but regard it rather as a place specially prepared for thyself, and deserved by thee more than once!

For there the proud will be cast headlong, and I should be there with them at this moment, eternally insulted and tormented by devils, had I not been preserved therefrom by the mercy of God. Millions of Angels have been imprisoned there for having committed one sole sin of pride and that only in thought. Ah, my soul, continue thus in thy pride and thy false self-esteem, guarding thy own susceptibilities and oblivious of the rights of others, and "thou shalt be brought down to Hell;" that place of torment awaits thee, and there below thy pride shall indeed be humbled. Thou who delightest now in thy own proud thoughts shalt there be thrust into flames of fire, and thou who now wishest to be above all shalt then be below all. For there below thou wilt have to face a God Who bears an infinite hatred to the proud and is infinitely angry with them. And as it is a truth that the humble shall be exalted in Heaven, it is also a truth that the proud shall be humbled and cast down into Hell.

"And the rich man also died"; thus writes St. Luke of a proud man who was "clothed in purple and fine linen." And the rich man died-----that is the end of all humanity and vanity; and "he was buried in Hell" [Luke xvi, 22] -----that is the end of all pride. The grave is the end of man; Hell is the end of the proud.

53. Tremble

53. Another humiliating thought lies in the remembrance of the judgment to come. Saints tremble at the thought that they will be judged by a God in Whose presence not even the Angels are immaculate. They tremble, although they have nothing to be judged except their good works. And what will become of me, therefore, who am guilty of so many sins?

Therefore if I esteem myself and seek to be esteemed by others either as more virtuous or less sinful than I really am, it is certain that such a desire can only arise from my own hypocrisy, by which I appear before the eyes of men under a false disguise, leading them to believe that I am one thing when I am really another, because I know that they cannot see what is going on in my heart; but a time will come when God will reveal my wickedness to the whole world: "I will show thy nakedness to the nations, and thy shame to kingdoms." [Nahum iii, 5] And then I shall appear as I really am. And what will they say of me who have been deceived by my false dissemblings?

O my soul, be humble and forget not that the more thou art exalted in thy own esteem the more wilt thou be shamed and confounded at the judgment day. For then, as says the prophet, "Man shall be humbled," [Isa. v, 15] and only the humble will be able to glory "in his exultation." [Jas i, 9] Remember that according to the saying of Isaias, the day of judgment has been appointed especially to humble the proud: "Because the day of the Lord of hosts shall be on every one that is proud and high-minded, and he shall be humbled," [Isa. ii, 12] and thou shouldest regard as though specially directed to thyself that prophetic voice from God which says: "Behold I come against thee, O proud one, saith the Lord, for thy day is come, the time of thy visitation. And the proud one shall fall, he shall fall down, and there shall be none to lift him up." [Isa. 1, 31]

Ah, how can I indeed esteem myself more than others when we have all to appear as criminals, miserable and naked, before God's judgment seat? So writes St. Paul in his Epistle to the Romans: "But thou, why judgest thou thy brother? And why dost thou despise thy mother? For we shall all stand before the judgment-seat of Christ." [Rom. xiv, 10]

52. Grave

52. God has Himself given us the means of obtaining this humility of heart, in the remembrance of death and by meditation upon it. Death is the best teacher of truth; and pride-----being nothing but an illusion of our heart-----clings to a vanity which it does not recognize as vanity; and therefore death is the best means by which we can learn what vanity is and how to detach our hearts from it.

Our self-love is wounded at the thought that we must soon die, and when we least expect it, and that with death everything comes to an end for us in this world; but at the same time this reflection weakens and humbles our self-love. Unfortunately, we do not think of death with that seriousness which we ought to give to it.

If I knew for certain that I had to die within a year, I imagine that I should grow more humble from day to day at the thought that each day was bringing me nearer to my death. But who can assure me that I have one year to live-----I, who am not certain to live to the end of the day? 

O my God, true light of my soul, keep alive within me the remembrance of my death. Tell me often with Thine own voice in my heart that I must die, perhaps within a year, perhaps within a month, perhaps within a week; and thus I shall remain humble. In order that the thought of death may not be unfruitful to me, excite within my soul now that knowledge and those feelings which I shall have at that last hour of my life when the blessed taper is placed in my hands "in the day of trial." [Wisd. iii, 18] Make me know now as I shall know then what vanity is, and then how can I ever be arrogant again in the face of that most certain truth? "Vanity of vanities, and all is vanity." [Eccles. i, 2] Job was always humble even in in the days of his prosperity: "My days shall be shortened and only the grave remaineth for me."[Job xvii, 1]

51. Nauseous

51. But in order to acquire humility, it is necessary also to be prudent in not speaking well of oneself. "Let. another praise thee," says the inspired word, "and not thy own mouth, a stranger and not thy own lips." [Prov. xxvii, 11]

It is very easy for us to fall into this fault of praising ourselves "Until it becomes a habit, and with this habit so opposed to humility how can we be humble?

What good qualities have we of our own for which we can praise ourselves? All the good that is in us comes from God, and to Him alone we must give praise and honor. When, therefore, we praise ourselves we are usurping glory which is due to God alone. Even though in praising ourselves we sometimes refer all to the honor of God, it matters little; when there is no absolute necessity it is better to abstain from self-praise, for although we refer all to the glory of God with our lips, our ingenious and subtle self-love cannot fail to appropriate it secretly. And even speaking depreciatingly of ourselves there may lurk some hypocritical pride in our words, such as was mentioned by the sage of old when he said: "There is one that humbleth himself wickedly, and his interior is full of deceit." [Ecclus xix, 23]

Therefore we can never watch over ourselves enough, because there is nothing that teaches us so well to know the pride of our heart as our words, with which we either reveal or hide the depravity of our affections. And this is the characteristic of the proud, according to St. Bernard: "One who boastfully proclaims what he is, or lies about what he is not." [Epist. lxxxvii] 

Let us bear in heart and mind this precious advice given by Tobias to his son: "Never suffer pride to reign in thy mind or in thy words." [Tob. iv, 14] The words of a proud man are nauseous, whether he speaks of himself or others, and they are hated both by God and man: therefore we should detest this vice, not only from the Christian but also from the human standpoint.

50. Judge

50. Humility is charitable, interpreting all things for the best and pitying and excusing the faults of others as much as possible. For this reason St. Peter, wishing to exhort us to love and have compassion upon our fellow-creatures, also exhorts us at the same time to be humble: "Having compassion one of another, being lovers of the brotherhood-----humble," [1 Pet. iii, 8] for there can be no charity without humility, and therefore to censure and criticize too readily the actions of our neighbors and to judge and speak ill of them are vices which are directly opposed to the virtue of humility. Who has given me the power to judge my brethren? When I thus constitute myself their judge and in the tribunal of my thoughts condemn first one and then another, I am usurping an authority I do not possess and which belongs to God alone: "For God is Judge." [Ps. xlix, 6] And if this is not pride, what is pride? In punishment of such arrogance God often permits us to fall into the very faults that we have condemned in others, and it is well for us to remember the teaching of St. Paul: "Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another thou condemnest thyself." [Rom. ii, 1] There is always some pharisaical pride in the heart of him who judges and speaks evil of others, because in belittling others he exalts himself. It is in vain that we try and cover our evil-speaking under ,the veil of some good motive; it must always be the result of pride which is quick to find out the weaknesses of others while remaining blind to its own. 

If we are guilty of pride let us try and amend and not flatter ourselves that we possess the smallest degree of humility, until by our good resolutions carefully carried out we have mortified our evil tendency to speak ill of our neighbor. Let us hearken to the Holy Ghost: "Where pride is there also shall be reproach, but where humility is there also is wisdom." [Prov. xi, 2] 

The proud man is scornful and arrogant in his speech; and the humble alone knows how to speak well and wisely. If there is humility in the heart it will be manifested in the speech, because "A good man out of the good treasure of his heart bringeth forth that which is good." [Luke vi, 45]

49. Tongue

49. It is a special gift of God to know how to govern the tongue, as the preacher says in his Proverbs: "It is the Lord who governs the tongue"; [Prov. xvi, 1] and when God wishes to confer this gift of His upon anyone, He does so by means of humility. And the Savior teaches us in St. Matthew xii, 34: "Out of the abundance of the heart the mouth speaketh." Therefore, if the heart is well-regulated by humility, the tongue will be well-regulated also.

He who is humble of heart has but a poor opinion of himself and a good opinion of others; hence it is that he never praises himself or blames others. The humble man speaks but little, and weighs and measures his words so as not to say more than truth and modesty require, and, as his heart is free from vanity, so is his speech. We argue therefore that there can be little or no humility in our hearts when there is little or no circumspection in our speech. "Their heart is vain," says the prophet, and this is the reason why he also adds: "Their throat is an open sepulcher." [Ps. v, 10, 11] We speak of those things that fill the heart, "For out of the abundance of the heart the mouth speaketh," [Luke vi, 45] and our speech will determine whether truth or vanity predominates in our hearts. It is well to ask God to curb our tongue, but let us also ask Him to give humility to our heart, for this alone will be a most powerful curb.

48. Mercy

48. Who can assure me that before long I shall not fall into some mortal sin? And having once fallen, who can assure me that I may not die in sin, and thus be condemned to eternal punishment? As long as I live in this world I cannot be sure of anything. I must hope to save my soul, but I must also fear to lose it. O my soul, I do not in tend to depress thee; no, nor do I wish to fill thee with pusillanimous despair by these thoughts. I only desire thee to be humble. And how much reason hast thou to humble thyself in this uncertainty, not knowing what manner of death shall be thine, nor what shall be thy lot for all eternity? It is only by the measure of thy humility that thou canst hope to please God and save thyself, because it is certain that God will "save the humble people," [Ps. xvii, 28] "and He will save the humble of spirit." [Ps. xxxiii, 19]

There are some who think that to meditate on the mystery of predestination is likely to fill us with despair; but it appears to me, as it also did to St. Augustine, that this thought is a most efficacious means of practicing humility, [Lib. de Praedest. et Grat.] because when I meditate upon my eternal salvation I see that it does not depend upon the power of my own free-will, but only upon the Divine mercy. Not trusting to myself, but placing all my hope in God, I must say with the wise Judith: "And therefore let us humble our souls before Him, and continuing in a humble spirit in His service, ask the Lord that He would show His mercy to us." [Jud. viii, 16, 17]

47. Castaway

47. Who knows if the one I judge and speak ill of may not be dearer to God than I am? Whether another whom I esteem but little and despise for his physical or moral defects be not destined to be very happy with God for all eternity? Who knows whether I may not be condemned to the pains of Hell for all eternity? With this uncertainty how can I then presume to consider myself better than any other?

No one is worth more than what he is worth in the eyes of God, and how can 1 know whether I am an object of hatred or of love to God? "And yet man knoweth not whether he be worthy of love or hatred." [Ecclus ix, 1] How do I know if God will fashion a vessel of honor or of dishonor from the clay of which I am made? "For who distinguisheth thee?" [1 Cor. iv, 7] "But what is the use of these vessels? the Potter is the judge." [Wisd. xv, 7]

When I read of St. Paul, the herald of the Holy Ghost and great doctor of the Gentiles, who said of himself that he lived in fear of falling into sin and becoming a castaway after having converted so many thousands of souls to God: "Lest perhaps when I have preached to others I myself may become a castaway;" [1 Cor. ix, 27] ah, if St. Paul himself, who was rapt unto the third heaven and could say that "Christ lived in him," "and I live now, not I, but Christ liveth in me," [Gal. ii, 20] should thus fear, what shall I say of myself, who am so contemptible? At the day of judgment how many shall we see on the right hand of God whom we looked upon as castaways! and how many shall we see on His left whom we believed to be amongst His elect! 

It would be well for us, however, when we make comparisons between ourselves and others, to say what Juda said of Thamar, "She is juster than I," and in some circumstance or other this will always prove to be true. St. Thomas taught that a man may truthfully say and believe that he is worse than others, partly on account of the hidden defects which he knows that he possesses, and partly on account of the gifts of God that are hidden in others. [xxii, qu. 161, art. 6 ad 2]

46. Zaccheus

46. However upright we may be, we must never be scandalized nor amazed at the conduct of evil-doers, nor consider ourselves better than they, because we do not know what is ordained for them or for us in the supreme dispositions of God, "Who doth great things and unsearchable and wonderful things without number." [Job v, 9]

When Zaccheus thought only of usury and oppressing the poor, when Magdalen filled Jerusalem with scandal, when Paul cursed and persecuted the Christian religion, who would have imagined that they would ever have become Saints? And on the other hand, who would have believed that Solomon, the oracle of Divine wisdom, would die in the midst of wantonness and idols? That Judas, one of the Apostles, would betray his Divine Master and then give himself up to despair? Or that many holy men advanced in sanctity would have become apostates? These are examples which should make us tremble when we reflect upon the unfathomable mystery of the judgment and mercy of God: "One He putteth down, and another He lifteth up." [Ps. lxxiv, 8] "He hath put down the mighty from their seat, and hath exalted the humble." [Luke i, 52]

Every Saint can in a moment become a sinner if he is vain of his sanctity; and a sinner can as quickly become a Saint if he is contrite and humbles himself for his sin. How many there are who in the fervor of their prayer "mount up to the heavens" and soon afterwards, at the slightest occasion of sin, they "go down to the depths"! [Ps. cvi, 26] How many there are too who, given up to vanity and stained with the deepest sins, are suddenly changed by having their eyes opened to the knowledge of the truth and who thus attain to Christian perfection! Indeed the high counsels of God are to be adored and not scrutinized, for "The Lord humbleth and exalteth; He raiseth up the needy from the dust, and lifteth up the poor from the dung-hill. [1 Kings ii, 7, 8]

45. Ashamed

45. When we feel ashamed and disturbed at having fallen into sin, this is but a temptation of the devil, who tries to make use of our distress to draw us perhaps into some graver sin.

The sorrow we feel at having offended God does not distress the soul, but rather leaves it calm and serene, because it is a sorrow united to humility, which brings grace with it; but to be distressed and overwhelmed by sadness-----either from the shame we feel at having committed some disgraceful action, or from a sudden recognition of our liability to fall just when we thought ourselves stronger and more faithful than ever-----is simply pride, which is born of an excessive self-love. We have too good an opinion of ourselves, and this is the reason why we are disturbed when we see our reputation injured by others or diminished by our own actions. If I reflect well whenever I am distressed about my own faults, I shall find that my distress is only due to pride, which persuades me by the subtle artifice of self-love that I am better than the just themselves, of whom it is written: " A just man shall fall seven times." [Prov. xxiv, 16]

He who is humble, even though he fall through frailty, soon repents with sorrow, and implores the Divine assistance to help him to amend; nor is he astonished at having fallen, because he knows that of himself he is only capable of evil, and would do far worse if God did not protect Him with His grace. After having sinned it is good to humble oneself before God, and without losing courage to remain in humility so as not to fall again, and to say with David: "I have been humbled, O Lord, exceedingly; quicken Thou me according to Thy word." [Ps. cxviii, 107] But to afflict ourselves without measure, and to give way to a certain pusillanimous melancholy, which brings us to the verge of despair, is a temptation of pride, insinuated by the devil, of whom it is written, he is king "over all the children of pride." [Job xli, 25]

44. Magdalen

44. Although sin is in itself a great evil-----in fact the greatest of all evils-----still under a certain form it can prove a food to us if we know how to avail ourselves of it as a means of exercising humility. How many great sinners have become great Saints without having done anything more than keep their sins constantly before their eyes, and humble themselves in shame and confusion before God and their fellowmen!

Those words: "Against Thee only have I sinned," which David carried in his heart, contributed more than anything else to make him a Saint. And the angelic St. Thomas in explaining the verse of St. Paul to the Romans: [Romans viii, 28] "This is the good that profits them that love God, for when they fall from the love of God by sin they then return to Him more humble and more cautious." [3 par, qu. lxxxix, art. 2 ad 1]

It is in this that the good and wisdom of God is most admirably set forth, that He offers us a means of sanctifying ourselves through our very miseries, and we shall never be able to make the excuse that we could not become Saints because we committed grave sin, when those very sins might have been the means of sanctifying us by urging us to a deeper humility. How great is God's mercy in thus giving me the means of sanctifying myself only by remembering that I have sinned and by meditating in the light of holy faith upon what it means to be a sinner!

St. Mary Magdalen did not become holy so much by the tears she shed as by the humility of her heart. Her sanctification began when she first began to be humble in the knowledge of herself and of God. "She knew." [Luke vii, 37]

She advanced in sanctity as she advanced in humility, for when she did not dare to appear before Jesus Christ she remained behind Him, "and standing behind," [Luke vii, 38] and she completed her career of sanctity by her humility, for, as St. Gregory says, she did nothing all the rest of her life but meditate upon the great evil she had committed in sinning. "She considered what she had done." [Hom. 20 in Evang.]

43. Modest

43. It is difficult for those who possess riches or learning to be humble, because these two gifts are apt to cause vanity in those who possess them. It is far better therefore to be less rich and less learned and to be humble, than to possess great riches or great learning and to be proud. 

Nevertheless, many who are now Saints in Heaven were both rich and learned when they were on earth; but they are Saints because they were humble; and both riches and learning must be regarded as vanity, and not esteemed except in so far as they can help us to gain eternal happiness. This is the way of the truly humble; he does not esteem himself for his possessions or for his knowledge, but regards these all as nothing, because he regards himself also as nothingness.

"Set not your heart upon them." [Ps. lxi, 11] This is not a counsel but a precept; and God, through His prophet, wishes to instruct us: If you are rich in possessions or in knowledge, be nevertheless poor of heart, that is to say, be humble. This is difficult, it is true; but to overcome the difficulty increases the merit of the virtue. There is no great merit in being humble when our condition is lowly, but there is great merit in being humble when we are surrounded by the incentives to pride, which are riches and learning. St. Bernard says: "It is no great thing for a man to be humble in abjection, but for one who is honored humility is altogether a great and rare virtue." [Horn. iv super "Missus est"] It is a beautiful sight for men and for Angels to see a rich man who is modest and apparently forgetful of his wealth, and a wise man who seems unaware of his great knowledge.

42. Charity

42. There are two special virtues which the Son of God wished to teach us, and recommended us most earnestly to practice------humility and brotherly love; and it is precisely against these two virtues that the devil wages war the most. But it is enough that he should succeed in conquering humility for love to be overcome at the same time, because, as St. Augustine says: "You cannot attain to charity except through humility." [Enarr. in Ps. cxxx, et serm. 10 de Verb. Dom.]

Pride is always ready to take offense; and with this disposition to resent slights and injuries how is it possible to live in charity? When we find two persons who are prone to disagree, and to whom reconciliation is difficult, we cannot be far wrong in concluding that both are full of pride. Therefore it is obvious that charity cannot exist without humility.

It is for this reason that St. Paul, after having exhorted Christians to brotherly love, advises them at the same time to be humble: "But in humility let each esteem others better than themselves," [Phil. ii, 3] for well he knew that brotherly love cannot endure without humility; for where pride exists there will also arise contentions, quarreling and strife: "Among the proud there are always contentions." [Prov. xiii, 10]

Let us accept the apostolic admonition, and do not let us blame others for their pride when they cause us displeasure, but rather blame ourselves for not knowing how to bear that displeasure with humility. Let us begin by acquiring that patient humility ourselves which we desire so much to see in others, remembering that it is not through the patience and humility of others that we shall be saved but by our own.

41. Repentence

41. We may say that one of the principal causes of our lack of humility is that we forget too readily the sins we have committed. We only think of our sins when we are preparing for Confession, and even then we only think of our sins in order to sum up their kind and number, in order to make a valid Confession, but we hardly ever stop to consider their gravity, enormity and malice. And even if we do bestow some slight thought on them, it is only in order to flatter ourselves that our sorrow is sufficient for the validity of our Confession, and what is still more amazing is that we are hardly out of the Confessional when the remembrance of all our sins vanishes, and even the greatest sinner lives in a state of absolute peace, as if he had always led the most innocent of lives. O miserable state! We always retain a vivid remembrance of those insults which we receive from our fellow-men, thereby fostering our resentment; but we do not bear in remembrance those insults which we have offered to God, thereby becoming humble and exhorting ourselves to repentance. What wonder that we do not become humble if we remain oblivious to these urgent motives for humility!

Let us remember our sins, not in order that they should make us over-scrupulous, but so as to live in due humility. It is for that same reason that Jeremias the prophet said that he who does not do penance does not practice humility, because "There is none that saith: What have I done?" [Jer. viii, 6] If we thought well over this, "What have I done?" what have I done in sinning? what have I done in offending God? our hearts would certainly be far more contrite and humble. But few think of this.

We call upon the heavens to be astonished at us: "Be astonished, O ye heavens, at this." [Jer. ii, 12] If a nobleman is insulted in some public resort by a low-born menial, the offense is considered great, and an adequate punishment is demanded for such an outrage; and yet it is only a man who has been insulted by another man, a worm that is offended by another worm, nothingness offended by nothingness. But that this worm, this nothingness, should insult the Divine majesty of God apparently causes no dismay. "Be astonished, O ye heavens," but at least let us be ashamed and humble ourselves for our insensate hardness of heart.

40. Origen

40. It may be said that humility is the most efficacious remedy for all evil and a most potent antidote to preserve the soul from that death and guilt which leads to everlasting perdition. And yet it is this virtue which we neglect most of all.

O my soul, God, Who Himself desires thine eternal salvation, desires also that thou shouldst acquire it through humility; "And humility goeth before glory"; [Prov. xv, 33] therefore bow down and adore His sovereign Will. When we say the "Our Father," let us meditate upon that petition, in which we ask that the Will of God may be done, and let us apply that prayer to our own needs: O my God, since Thou desirest that I should be humble, "Thy Will be done." Thy Will is done in Heaven by all those blessed Spirits who worship Thee with profound humility; may Thy Will be done by me also! "Thy Will be done on earth, as it is Heaven." And in the same way let us apply the last petition to ourselves also, saying: "And deliver us from evil," praying God to deliver us and preserve us from pride, which is the worst of all evils, if indeed it may not be called the greatest of all sins; for St. Augustine, inquiring into which sin King David desired most to be delivered from when he said, " I shall be cleansed from the greatest sin," [Ps. xviii, 14] answers that this sin was pride, for pride is the greatest of all sins, because it is the chief of all sins and the cause and origin of them all: "This I take to be pride, which is the chief and cause of every sin." [Enarr. in Ps. xviii]

39. Secret

39. It is most humiliating to reflect upon this, that even though we be exempt from grave sins, yet, through some secret disorder within us we may be as guilty as if we had committed them. For if pride arises in our hearts and leads us to consider ourselves better than those who have committed these sins we are at once rendered guilty and worse than they in the eyes of God, because, as the Holy Ghost says, "Pride is hateful before God." [Ecclus. x, 7] St. Luke, in his Gospel, [Luke xviii, 11] records two different kinds of vanity shown by the Pharisee, one when he praised himself for the sins he did not commit, the other when he praised himself for the virtues that he practiced: and he was equally condemned for each of these vain utterances. He apparently referred all the glory to God when he said: "O God, I give Thee thanks." But this was only ostentatious self-esteem. It is only too easy for these thoughts of vain-glory to insinuate themselves into our hearts: and who can assure me that I am not guilty of many of them? "What I have done openly I see," I can say with more truth than St. Gregory, " but what I have inwardly felt I do not see." [Lib. 9, Mor., c. 17] O my God, my God, "let no iniquity have dominion over me." [Ps. cxviii, 133] Do not let me be dominated by pride, which is the sum of all wickedness; from my secret sins cleanse me. Purify me from those sins of pride of which I am ignorant; "then shall I be without spot." [Ps. xviii, 14] This thought, says St. Thomas, causes every just man to consider himself worse than a great sinner: "The just man who is truly humble thinks himself worse because he fears lest in that which he seems to do well he should grievously sin by pride." [in suppl. 3 part. qu. 6, art. 4] 

38. Empty

38. God resists the proud, because the proud oppose Him; but He dispenses His graces liberally to the humble, because they live in subjection to His will. Oh, if we humbly made place for the Divine gifts, how great would be the affluence of that grace in our souls! One of the worst consequences of our lack of humility will be that it will render the Day of Judgment so terrible to us; because on that day we shall not only have to give account of the graces which we have received and of which we have made a bad use, but also of those graces which God would have given us if we had been humble, and which He withheld from us on account of our pride.

It will be useless then to excuse ourselves by saying that we fell into such and such a sin from want of grace. "Grace was there," the Lord will answer; "but you ought to have asked for it with humility and not forfeited it by your pride." Pride is an obstacle harder than steel which hinders the beneficent infusion of grace into the soul. And it is the doctrine of St. Thomas that it is precisely by pride that our soul is placed in such a state ''as to be deprived of all inner spiritual good." [22, qu. cxxxii, art. 3] Do you desire grace in this world and glory in the next? Humble yourself, says St. James: "Be humbled in the sight of the Lord, and He will exalt you." [Jas. iv, 10] God created out of nothing all that we can see in our world when "the earth was void and empty," [Gen. i, 2] and He filled with oil all the empty vases with which the widow presented Eliseus: "Empty vessels not a few." [4 Kings, iv, 3] And He also fills with His grace those hearts which are emptied of self-----that is to say, which have neither self-esteem nor self-confidence and do not rely upon their own strength.

37. Danger

37. As for those other temptations there must certainly be presumption on our part when we seek them of our own accord and place ourselves in dangerous occasions of sin. He who is humble knows his own weakness; and, knowing it, fears to place himself in danger; and because he fears it he flees from it. He who is humble trusts implicitly in the help of Divine grace, on those involuntary occasions he may encounter, but he never presumes upon the help of Divine grace on those occasions which he has sought himself.

Let us be humble and humility will teach us to fear and avoid all dangerous occasions. In the lives of the Saints we read how careful they were to avoid familiar intercourse with women; and also in the lives of Saintly women how equally cautious they were to avoid familiarity with men. Why did they fear so much, since they already had so many penances and prayers with which to defend themselves against temptation? The reason is that they were humble and distrusted the weakness of human nature without presuming on grace; and thus their humility was the means by which they kept their purity unsullied.

You say: I can put myself in the way of temptation, but I am not afraid, because I will not sin. This is a temerity proceeding from pride, as St. Thomas says: "This is a real temerity and is caused by pride, [22 qu. liii, art 3, ad 2] and you would find yourself shamed by an unexpected fall. "And he that loveth danger shall perish in it." [Ecclus iii, 27] All that presume thus will undoubtedly fall, and their fall is the just punishment of their pride, as the prophet predicted: "This shall befall them for their pride." [Soph. ii, 10]

36. Armor

36. There are also two kinds of temptations: those that come to us through the wickedness of the evil one and those which we go in search of ourselves in our own weakness and malice, but there is no better safeguard against either than humility. Humility causes the evil one to flee because he cannot face the humble on account of his great pride, and it causes every temptation to vanish suddenly because there can be no temptation without a touch of pride.

Temptations arise against purity or against faith or any other virtue, but we can easily overcome them if we humble ourselves in our hearts and say: "Lord, I deserve these terrible temptations as a punishment for my pride, and if Thou comest not to my help, I shall surely fall. I feel my weakness, and that I can do no good of myself. Help me!" "Come unto my help, O God, O Lord, make haste to help me." [Ps. lxix, 2]

The more a soul humbles itself before God the more God comforts that soul with His grace, and inasmuch as God is with us, who shall prevail against us? "The Lord is the protector of my life, of whom shall I be afraid?" [Ps. xxvi, 1] said King David; and St. Paul said: "If God be for us, who is against us?" [Rom. viii, 31]

The strongest subterfuge which the devil can employ in order to make us fall into temptation is to flatter our humility, thus preventing us from being humble, for if the evil one succeeds in persuading us that we have sufficient strength of ourselves to overcome temptation, we have already succumbed, as those succumbed of whom it was written that the Lord humbleth "them that presume of themselves and glory in their own strength." [Jude vi, 15]

Charity never grows cold nor fervor tepid except from lack of humility. Let us stand on our guard clad in the armor of humility, and that will be sufficient. God will help us in the measure in which we are humble, and with His help we shall be able to say: "I can do all things in Him Who strengtheneth me." [Phil. iv, 13]

35. True

35. There are two kinds of humiliations: those which we seek of our own free-will, and those which proceed from the natural and temporal vicissitudes of this life. Against the first we must be on our guard, notwithstanding the ardor with which we embrace them, for the ever-lurking vanity of our self-love is so subtle that it seeks even to enhance its own vain-glory while it appears to seek the contempt of man. But if we accept the other humiliations which come to us, irrespective of our will, mortifying our feelings, thoughts and passions with prompt resignation to the will of God, it is a sign of a true and sincere humility; because such humiliations tend to mortify our self-love and to perfect the submission which we owe to God.

Voluntary and self-sought humiliations may cause the soul to become hypocritical. But involuntary humiliations sent to us by the Divine Will, and borne by us with patience, sanctify the soul; and for this reason the Holy Ghost has given us this most important mandate: "In thy humiliation keep patience. For gold and silver are tried in the fire, but acceptable men in the furnace of humiliation." [Ecclus ii, 4, 5] It is impossible except in rare cases not to discover the hypocrisy of affected humility: "Touch the mountains, and they shall smoke." [Ps. cxliii, 5] And, again, it is impossible not to know the virtue of true humility, because its spirit is "gentle, kind, steadfast, assured, secure, having all power." [Wisd. vii, 23]

34. Disquiet

34. The heart of the proud man is like a stormy sea, never at rest: "Like the raging sea which cannot rest;" [Isa. lvii, 20] and the heart of the humble is fully content in its humility-----"Rich in his being low" [James i, 10]-----and is always calm and tranquil and without fear that anything in this world should disturb him, and shall "rest with confidence." [Isa. xiv, 30] And from whence proceeds this difference? The humble man enjoys peace and quiet because he lives according to the rules of truth and justice, submitting his own will in all things to the Divine will. The proud man is always agitated and perturbed because of the opposition he is continually offering to the Divine will in order to fulfill his own.

The more the heart is filled with self-love, so much the greater will be its anxiety and agitation. This maxim is indeed true; for whenever I feel myself inwardly irritated, disturbed and angered by some adversity which has befallen me, I need not look elsewhere for the cause of such feelings than within myself, and I should always do well to say: If I were truly humble I should not be disquieted. My great agitation is an evident proof which ought to convince me that my self-love is great and dominant and powerful within me, and is the tyrant which torments and gives me no peace.

If I feel aggrieved by some sharp word that has been said to me, or by some discourtesy shown me, from whence does this feeling of pain proceed? From my pride alone. Oh, if I were truly humble, what calm, what peace and happiness would my soul not enjoy! And this promise of Jesus Christ is infallible: "Learn of Me, because I am meek and humble of heart, and you shall find rest to your souls." [Matt. xi, 29]

When we are distressed by some adversity, it is unnecessary to seek consolation of those who flatter us or have pity on us, and to whom we can pour out our troubles. It is sufficient to ask our soul: "Why art thou cast down, O my soul? and why dost thou disquiet me?" [Ps. xli, 12] My soul, what hast thou? and what seekest thou? Dost thou perchance desire that rest which thou hast lost? Listen then to the remedy offered to thee by thy Savior, exhorting thee to learn of Him to be humble, "Learn of Me, because I am meek and humble of heart," and further listen to what He adds when He assures thee that with thy lost humility thou shalt also recover thy peace: "And you shall find rest to your souls."

33. God alone

33. Humility is not a sickly virtue, timid and feeble as some imagine; on the contrary, it is strong, magnanimous, generous and constant, because it is founded on truth and justice. The truth consists in knowing What God is and what we are. Justice consists in our recognizing that God as our Creator has a right to command us, and that we as His creatures are bound to obey Him.

All the Martyrs were perfectly humble because they preferred to die suffering the most terrible torments rather than abandon truth and justice. How great their endurance and courage in resisting those who tried to force them to deny Jesus Christ!

To contradict others is an effect of pride whenever we contradict them in order to follow our own unjust and mistaken will; but when our opposition to the creature proceeds from a determination to fulfill the will of the Creator it is dictated by humility; for by this we confess our indispensable obligation to be subject and obedient to the Divine will.

It is for this reason that the proud man is always timid because his pride is only sustained by the weakness of human nature. And he who is humble is always brave in the exercise of his submission to the Divine Majesty because he receives his strength through grace.

The humble obey men, when in so doing they also obey God; but they refuse obedience to men, when by obeying them they would disobey their God. Reflect upon that answer, as modest as it was magnanimous, given before the elders of Jerusalem by St. Peter and St. John: "If it be just in the sight of God to hear you rather than God, judge ye." [Acts iv, 19]

The humble man is above all human respect, and there is no danger that he will become a slave to the opinions, fashions or customs of the world; he knows his failings and that he is capable of every evil even though he does not commit it. If he sees others doing wrong he compassionates them, but is never scandalized or induced to follow the bad examples of others; because all his intentions are directed towards God, and he has no other desire than that of pleasing God and of being directed by God alone. "He clings to God alone;" hence, as the angelic St. Thomas says so well: "No matter how much he sees others acting inordinately in word or deed, he himself will not depart from his uprightness of conduct." [22, qu. xxxiii, art. 5]

32. Fruitful

32. To confess our unworthiness and nothingness and to proclaim that all that is good in us comes from God is often the sterile exercise of a very contemptible humility, and may even be great pride, "magna superbia," as St. Augustine observes, and St. Thomas teaches: "Humility, which is a virtue, is always fruitful in good works." [22, qu. clxi, art. .5, ad 4]

Do you wish to have an idea of what that humility is which is a true virtue? The soul is truly humble when it recognizes that its true position in the order of nature or of grace is entirely dependent on the power, providence and mercy of God; so that finding in itself nothing but what is of God, it appropriates to itself only its own nothingness, and abiding in its nothingness it places itself on the level of all other creatures without raising itself in any way above them. It annihilates itself before God, not so as to remain in an otiose inactivity, but seeking rather to glorify Him continually, conforming with exact obedience to His laws and with perfect submission to His will.

Humility has two eyes: with one we recognize our own misery so as not to attribute to ourselves anything but our nothingness; with the other we recognize our duty to work and to attribute everything to God, referring all things to Him: "Not unto us, O Lord, not unto us, but to Thy name give glory." [Ps. cxiii, 1]

The truly humble man considers that whatever is good to his material or spiritual nature is like unto the streams that have come originally from the sea and must eventually return to the sea; and therefore he is always careful to render to God all that he has received from God, and neither prays nor loves nor desires anything except that in all things the name of God be sanctified: "Hallowed be Thy name." [Matt. vi, 9]

31. Refined pride

31. We read of various ancient philosophers who bore calumny, insults and contempt with perfect equanimity and without anger or perturbation, but they did not even know the name of humility. Their courageous fortitude was only an effect of refined pride, for as they considered themselves far above kings and emperors they cared little about insults, and maintained their equanimity by the contempt with which they looked down on those who insulted them. They overcame their feeling of resentment by a passion that was more dominating still, and that they were modest, peaceable and gentle was an effect of that pride which despotically ruled the feelings of their hearts.

There is an immense difference between the morality of human philosophy and that evangelical morality taught by Jesus Christ. Read the works of Seneca attentively-----he who was held to exceed all other philosophers in morality,-----and you will see how in those very maxims with which he teaches magnanimity and fortitude he also instills pride. Read the works of the most famous of the Stoics, and you will say with St. Jerome that "When they are studied with the greatest care and attention, there is to be found no satisfactory fullness of truth, no correspondence with the true principles of justice." [Epist. 146, ad Damas.]

All is vanity that only inspires vanity.

It is only in the Gospel of Jesus Christ that are to be found the rules of that humility of heart which is true virtue, consisting in the knowledge of God's greatness and of our own nothingness; and it is by attending to the study of this wise humility that we fulfill the Apostolic precept: "Not to be more wise than it behoveth to be wise, but to be wise unto sobriety." [Rom. xii, 3]

Jesus Christ before teaching anything of His new law wished to teach humility, as St. John Chrysostom observes: "When He began to lay down His Divine laws, He started with humility." [Hom. 39 in Matt.] For without humility it is impossible to comprehend this Heavenly doctrine, but with humility we are enabled to understand everything that is necessary or useful to our salvation.

30. Scruples

30. At times we are over-scrupulous about works of supererogation, such for instance as having omitted on such a day to say a certain prayer or to perform some self-imposed mortification; these are scruples of omissions which in regard to our eternal salvation are of little or no importance; but we take but little heed of that humility which is to us most essential and necessary and without which no one can be saved. St. Paul warns us: "Do not become children in sense." [1 Cor. xiv, 20] Do not be like children who cry and despair if an apple is taken away from them, but care little for losing a gem of great value. Let us place humility above all things. It is the hidden treasure buried in the field, to acquire which we ought to sell all we possess. [Matt. xiii, 44] It is the pearl of great price, to obtain which we should sell all we have. [Matt. xiii. 45] 

Do not let us call these sins against humility scruples, but let us regard them as real sins, worthy of confession and of amendment. May God guard us from too easy a conscience in respect to that true humility which is commanded us in the Gospel. We should indeed be taking the broad way mentioned by the Holy Ghost, which though it seems the right and straight road nevertheless leads direct to perdition: "There is a way that seemeth to a man right, and the ends thereof lead to death." [Prov. xvi, 25]

There are people who think like the Pharisees that virtue and sanctity consist in prayers of great length, in the visiting of churches, and in some special abstinence, in retreats, in modesty of attire, in spiritual conferences or in some exercise of exterior piety; but in all this who thinks of humility? Who esteems it and studies to acquire it? What is all this then but a vain delusion?

29. Fear

29. To whatever sublime height of sanctity we may have attained, a fall is always to be feared. For, as says St. Augustine, there is no holiness that cannot be lost through pride alone: "If there be holiness in you, fear lest you may lose it. How? Through pride." [Serm. 13 de Verb. Dom.]

However much our Christian self-love desires to avoid the remorse and repentance which ever follows the humiliations caused by sin, we should nevertheless desire and seek to be humble, because if we are humble we can never be humbled. "O my soul," we must say to ourselves," O my soul, look well into thyself and be humble if thou dost not will that God should humble thee with temporal and eternal shame." God promises to exalt the humble, and Heaven is filled with the humble; God also threatens the proud with humiliation, and Hell is filled with the proud. God thus promises and menaces so that if we do not remain in humility allured by His great promises, we should at least remain in humility from fear of His potent threats: "And whosoever shall exalt himself shall be humbled, and he that shall humble himself shall be exalted." [Matt. xxiii, 12]

28. Fall

28. We read of many who after being renowned for their holiness, fervent in the exercise of prayer, great penances and signal virtues, and who after being favored by God with the gifts of ecstasy, revelations and miracles, have nevertheless fallen into the hideous vice of impurity at the slightest approach of temptation. And when I consider it, I find that there is no sin that degrades the soul so much as this impure sin of the senses, because the soul, from being reasoning and spiritual, like the Angels, becomes thereby carnal, sensual and like brute beasts "who have no understanding." [Ps. xxxi, 9]

I am constrained to adore with fear the supreme judgments of God and also for my own warning to learn that pride was the reason of so great a fall; therefore we should all exclaim with the prophet, "And being exalted I have been humbled and troubled," [Ps. lxxxvii] and say to ourselves the words which he said to Lucifer after he had "meditated in his heart: 'I will ascend' "-----"How art thou fallen from Heaven, O Lucifer." [Isa. xiv]

The soul is humbled according to the measure of its self-exaltation, and great must have been the pride which was followed by such a tremendous and abominable humiliation. Ah, how much more precious is one degree of humility in comparison with a thousand revelations or ecstasies! Of what use is it, says St. Augustine, to possess unsullied purity and chastity and virginity if pride dominates the heart? "Of what avail is continence to him who is dominated by pride?" [Serm. de Verb. Dom.]

It is a wise and just disposition of God to permit the fall of the proud into every sin and especially into that of wantonness, as being the most degrading, so that by so great a fall he should be ashamed, humbled and cured of his pride. O St. Thomas, how well hast thou said: "He who is fettered by pride and does not know it, falls into the sin of impurity which is manifestly of itself disgraceful, that through this sin he may rise humiliated from his confession." [22, qu. clxi, art. 6, ad 3] From this, the Saint continues, is shown the gravity of the sin of pride; and as a doctor often permits his patient to suffer from a minor ill so as to liberate him from a greater, so God permits the soul to fall into the sin
of the senses, so that it may be cured of the vice of pride.

God regards the petitions of the humble favorably, and inclines to answer them: " He hath regard to the prayer of the humble, and He hath not despised their petition." [Ps. ci, 18] But however much the proud man may invoke God, God will give him no spiritual consolation. St. Augustine says: "God will not come, even though thou call upon Him, if thou art puffed up." [Enarr. In Ps. 74]

These things are all old and oft-repeated, but it is because we know them and do not practice them that we deserve the reproof given by the prophet Daniel to Nabuchodonosor:" Thou hast not humbled thy heart, whereas thou knewest all these things." [Dan. v, 22]

27. Nothingness

27. If we examine all our falls into sin, whether venial or grave, the cause will always be found in some hidden pride; and true indeed are the words of the Holy Ghost: "For pride is the beginning of all sin." [Ecclus. x, 15] Of this truth our Lord Jesus Christ Himself has warned us in His Gospel where He says: "And whosoever shall exalt himself shall be humbled." [Matt. xxiii, 12] God can give no greater humiliation to a soul than to allow it to fall into sin; because sin is the lowest depth of all, that is base, vile and ignominious.

Therefore each time that we are humbled by falling into sin, it is certain that we must previously have exalted ourselves by some act of pride; because only the proud are threatened with the punishment of this humiliation: "And he humbled himself afterwards, because his heart had been lifted up." [2 Paralip. xxxii] For thus it is written of King Ezechias in holy Scripture, and the inspired writer has also said: "Before destruction the heart of man is exalted." [Prov. xviii, 12]

There never has been a case of sin, says St. Augustine, nor ever will be one, nor can ever be one, of which pride was not in some measure the occasion: " There never can have been, and never can be, and there never shall be any sin without pride." [Lib. de Salute, xix vel alias]

Let us be so truly humble that we may not incur the punishment of this humiliation. No one can fall who lies on the ground; and no one can sin so long as he is humble. My God! My God! let me remain in my nothingness, for it is the surest state for me.

26. Ask

26. Every morning we ought to make this prayer and daily offering to God: I offer Thee, O my God, all my thoughts, all my words and all my actions of this day. Grant that they may be thoughts of humility, words of humility, and actions of humility-----all to Thy glory.

Also during the course of the day it will be well to repeat this ejaculatory prayer: "Lord Jesus, give me a humble and contrite heart." These few words contain all that we can possibly ask of God; because in praying for a contrite heart we ask Him for that which is necessary to ensure forgiveness for our past life, and in praying for a humbled heart all that which is required to secure life everlasting. Oh, may I at the hour of death find myself with a contrite and humbled heart! Then what confidence shall I not have in the mercy of God if I can exclaim with King David: "A contrite and humble heart, O my God, Thou wilt not despise." We very often offer prayers to God to which He might justly reply: "Thou knowest not what thou askest"; [Ps. l, 19] but when we ask for holy humility, we know for certain we are asking for something which is most pleasing to God and most necessary to ourselves; and in asking for this we must believe that God will maintain His infallible promise: "Ask, and it shall be given you." [Matt. vii, 7]

25. Impurity

25. Humility is like purity: however little it may be contaminated it becomes impure. Purity is corrupted not only by an impure act, but also by an immodest word or thought. And humility is also so fragile that it is easily tainted by the love of praise, by a word or thought of self-esteem, by vainglory or self-love.

He who really loves purity not only diligently banishes all impure fancies but also does so with horror and abomination; and in the same way he who really loves humility, far from taking pleasure in praise and honor, is displeased by them, and instead of fleeing from humiliations embraces them.

Oh, how much I find to humble myself here, for I see from this that I have no real love of humility! What is the result? One does not esteem a virtue which one does not love, and one has but little desire to acquire a virtue which one neither esteems nor loves; and if this be the case, woe is me! If I have neither love nor esteem for humility, it is because I do not know how precious this virtue is in itself, nor how necessary it is to me. But, O my God, breathe over me that almighty word: "Be light made," [Gen. i, 3] so that I may be enlightened and learn to know this important virtue which Thou dost desire that I should love. And with Thy aid I will love it and guard it jealously, if I have light to understand it.

26. Every morning we ought to make this prayer and daily offering to God: I offer Thee, O my God, all my thoughts, all my words and all my actions of this day. Grant that they may be thoughts of humility, words of humility, and actions of humility-----all to Thy glory.

24. Self-satisfaction

24. In order that an act of virtue be truly virtuous, it is necessary that it should be so in all its component parts, and if it be defective on one point only it becomes vitiated at once. A depraved intention, a single thought of vanity at the beginning, middle or ending of any virtuous work is sufficient to corrupt and change it into an evil one. It is enough for virtue to be wanting in humility for this virtue, which is no longer humble, to cease to be a virtue, and to become a cause of mortal pride.

It often happens to one who leads a spiritual life that the more he strives after virtue, the more he finds a sweet pleasure in himself, and therefore, as St. Augustine says, the sole fact of his self-satisfaction quickly renders him displeasing to God. "The more man thinks he has reason to be pleased with himself, so much the more I fear his self-esteem will displease God, Who resists the proud." [Lib. de Sancia Virginit., cap. xxxiv]

Oh, how poor we seem when we examine our own spirituality and goodness by the help of these reflections! May it please God that we may not be like those men who, dreaming that they possess great riches, awaken at the point of death to find that they are only beggars: "They have slept their sleep: and all the men of riches have found nothing in their hands." [Ps. lxxv, 6] May it please God that the plea of our virtue may not prove an argument for our greater condemnation: "And may that which is thought to be progress in virtue not prove a cause of damnation," [Lib. 5 Moral. cap. vi] says St. Gregory.

23. Lack

23. Examine those virtues which you imagine that you possess. Have you prudence, temperance, fortitude, justice, modesty, humility, chastity, humbleness of spirit, charity, obedience, and many other virtues that may be necessary or suitable to your condition? If you have a few of these, in what degree do you possess them?

But I will say more: and that is, examine yourself first, and see whether you really have this virtue that you think you possess. What I mean to say is: is it a real virtue, or perhaps only a disposition of your natural temperament, be it melancholy, sanguine or phlegmatic? And even should this virtue be real, is it a Christian virtue or purely a human one? Every act of virtue which does not proceed from a supernatural motive, in order to bring us to everlasting bliss, is of no value. And in the practice of virtue, do you join to your external actions the inward and spiritual acts of the heart? O true Christian virtues, I fear that in me you are nothing but beautiful outward appearances! I deserve the reproach of God's word: "Because thou sayest: I am rich, and made wealthy, and have need of nothing; and knowest not that thou art wretched and miserable, and poor and blind and naked." [Apoc. iii, 17] And in the same manner the counsel of St. Augustine is good for me, that it is better to think of those virtues in which we are lacking rather than of those which we possess. "I will humble myself more for those virtues which I lack than pride myself on those I possess." [In Ps. xxxviii]

22. See God

22. Read the lives of the Saints, and consider whose life your own most resembles: what degree of sanctity do you possess? If you were to die at this moment, to what part of Paradise would you think yourself destined? Perhaps amongst the innocents? No one is innocent who has committed even one mortal sin; and you-----have you still in your soul your Baptismal innocence? Perhaps, therefore, amongst the penitents? But where is your penitence when, far from seeking self-mortification, you seek in all things to please yourself? Do you think you deserve to be numbered amongst the Martyrs? I will not speak of the shedding of blood; but where is even your patience to suffer only the slightest trouble or adversity in this miserable life? Do you judge yourself worthy to be ranked with the virgins? But are you pure in body and mind? St. Anthony, the abbot, after having labored many years to perfect himself in holiness by imitating the virtues of all the most illustrious anchorites, found much to humble himself when he heard of St. Paul, the first hermit, and felt that in comparison with this holy man he himself had nothing of the religious left in him. O my soul, come too, and compare thyself with the Saints. "Call to remembrance the works of the fathers which they have done in their generations," [Mach. ii, 51] and thou wilt find innumerable occasions for humbling thyself in perceiving how far thou art from holiness. It is all very well to say: I do nothing wrong. To be saved it is not enough not to do evil, but one must also do good. "Avoid evil, and do good." [Ps. xxxvi, 27] It is not enough not to be a sinner by profession, but it is necessary to be holy by profession. "Follow "holiness, without which no man shall see God." [Heb. xii, 14]

20. Wicked

20. To be contented and self-satisfied, to lead a quiet, easy-going life, accomplishing only what duty prescribes, is not a good sign. After having done all that our Christian profession requires of us, our Lord nevertheless wishes us to consider ourselves useless servants of His Church: "So you also, when you shall have done all things commanded you, say: We are unprofitable servants." [Luke xvii, 10] Therefore how much more useless we ought to consider ourselves, if we live in tepidity and sloth, by which we are still so far removed from that perfection to which we are bound!

When I make my examen of conscience do I find that I fulfill all my duties in the sight of God? What virtue have I acquired hitherto? It may be said that we have acquired the habit of such and such a virtue when we come to practice it willingly and with facility; but when I examine myself, what virtue can I find which I habitually practice with pleasure and facility? I cannot find even one. I am a most unprofitable servant on earth; and if I were now called before the tribunal of my eternal Judge, I much fear that it would be said to me: "Thou wicked servant," [Matt. xviii, 32] and not, "Well done, thou good and faithful servant." [Matt. xxv, 21]

21. Compare

21. In a country where all are blind it is sufficient for a man to have but one eye for him to be said to have good sight, and amongst a multitude of ignorant people one need possess but a slight tinge of knowledge to acquire the reputation of being very learned; and in the same way in this wicked and corrupt world it is easy to flatter ourselves that we are good, if we are not quite so bad as many others. "I am not as the rest of men." [Luke xviii, 11] It was in this way that the Pharisee praised himself in the temple.

But in order to know ourselves as we really are, it is not with worldly-minded people that we ought to compare ourselves, but with Jesus Christ, Who is the model for all those who are predestinated. "Look," says St. Paul to everyone of us, quoting the words that were said to Moses, "Look and make it according to the pattern that was shown thee on the mount." [Heb. viii, 5]

How have I conformed my life to the life of the Incarnate Son of God, Who came to teach me the way to Heaven by His example? Ascend, O my soul, to the hill of Calvary, and gaze attentively upon thy crucified Savior! To this each one of us must conform in his own state of life if he wishes to be saved; such being the decree of the eternal Father, that the predestinated must "be made conformable to the image of His Son." [Rom. viii, 29]

But can I truthfully and conscientiously say that I imitate Him? In what way? Let me examine myself. Ah, how different I am from Him! And what just cause I find in this examen to humble myself! In comparing myself with sinners I think myself a Saint; but in comparing myself with Jesus Christ, Whom I ought to imitate, I am compelled to acknowledge that I am a sinner and a reprobate; and the only consolation left to me is to trust in the infinite mercy of God. "O God, my support and my deliverer." [Ps. cxliii, 2]

19. safe

19. In the spiritual life I can promise myself nothing without the special help of God; and most true is the teaching of the Holy Ghost: "Thy help is only in Me." [Osee. xiii, 9] From one moment to another I may fall into mortal sin: consequently, even though I may have labored many years in acquiring virtues, I may in one instant lose all the good I have done, lose all my merit for eternity, and lose even that blessed eternity itself. How can a king rule with arrogance, when he is besieged by his enemies and from day to day runs the risk of losing his kingdom and ceasing to be a king? And has not a Saint abundant reasons, from the thought of his own weakness, to live always in a state of great humility, when he knows that from one hour to another he may lose the grace of God and the kingdom of Heaven which he has merited by years of laboriously-acquired virtues? "Unless the Lord build the house, they labor in vain that build it." [Ps. cxxvi, 1]

However spiritual and holy a man may be, he cannot regard himself as absolutely secure. The Angels themselves, enriched with sanctity, were not safe in Paradise. Man, endowed with innocence, was not safe in his earthly paradise. What safety therefore can there be for us with our corrupt nature, amid so many perils and so many enemies, who within and without are ever seeking insidiously to undermine our eternal salvation?

In order to be eternally damned it is enough I should follow the dictates of nature, but to be saved it is necessary that Divine grace should prevent and accompany me, should follow and help me, watch over me, and never abandon me. Oh, how right therefore was St. Paul in exhorting us to "work out our salvation"-----which is for all eternity-----"with fear and trembling"! [Phil. ii, 12]

18. insulted

18. Although we feel the humiliation keenly when we are insulted, persecuted or calumniated, this does not mean that we cannot suffer such trials with sentiments of true humility, subjecting nature to reason and faith and sacrificing the resentment of our self-love to the love of God. We are not made of stone, so that we need be insensible or senseless in order to be humble. Of some Martyrs we read that they writhed under their torments; of others that they more or less rejoiced in them, according to the greater or less degree of unction they received from the Holy Ghost; and all were rewarded by the crown of glory, as it is not the pain or the feeling that makes the Martyr but the supernatural motive of virtue. In the same way some humble persons feel pleasure in being humiliated, and some feel sadness, especially when weighed down with calumny; and yet they all belong to the sphere of the humble, because it is not the humiliation nor the suffering alone which makes the soul humble, but the interior act by which this same humiliation is accepted and received through motives of Christian humility and especially of a desire to resemble Jesus Christ, Who, though entitled to all the honors the world could offer Him, bore humiliation and scorn for the glory of His eternal Father: "For Thy sake, O God of Israel, I have borne reproach." [Ps. lxviii, 8]

The doctrine of St. Bernard is worthy of our notice: It is one thing to be humiliated, and another to be humble. It often happens that the proud man is humiliated, yet he nevertheless remains proud, receiving humiliations with anger and contempt, doing all he can to escape them with fretful impatience. It sometimes happens too that the proud man becomes humble; the humiliation teaching him to know himself as he is, and by this knowledge he learns to love this very humiliation: "He is humble who converts all his humiliations into humility and says unto God: 'It is good for me that Thou hast humbled me.' " [D. Bern, serm. 34, in Cant.]

17. goodness

17. From what has just been said it is possible that a tormenting doubt might arise in the mind of some one who might say: If I must judge myself to be wanting in humility, I must conclude that I am lost, and such a judgment would lead me to despair. But do you not perceive the error? To speak wisely you ought to say: I know I am wanting in humility; therefore I must try and obtain it; for without humility I am a reprobate, and it is necessary to be humble in order to be among the elect. 

There would indeed be cause for despair if on the one hand humility were necessary for salvation and on the other it were unattainable. But nothing is more natural to us than humility, because we are drawn towards it by our own misery; and nothing is easier, since it is enough for us to open our eyes and to know ourselves; this is not a virtue we need go far to seek, as we can always find it within ourselves, and we have an infinity of good reasons in ourselves for doing so. Nevertheless we must labor as long as life lasts to acquire humility, nor must we ever imagine that we have acquired it; and even should we have obtained it in some degree, we must still continue to strive after it as though we did not possess it, in order that we may be able to keep it. Let us have a true desire to be humble; let us not cease to implore God that He may give us the grace to be humble; and let us often study the motives that may help to make us humble of heart; and let us not doubt the Divine Goodness, but conform to the advice given us in Holy Writ: "Think of the Lord in goodness." [Wisd. i, 1]

16. vanity

16. We may persuade ourselves that we possess various virtues, because we have a tangible proof within us that we really have them. Thus we may judge ourselves to be chaste, because we feel really attracted to chastity; or we may think ourselves abstemious, because we are so by nature; or obedient, because we practice a ready obedience. But however much a man may exercise humility, he can never form any judgment as to his being really humble, for he who thinks himself humble is no longer so.

In the same way that to recognize that we are proud is the beginning of humility, so to flatter ourselves that we are humble is the beginning of pride, and the more humble we think ourselves the greater is our pride. That self-complacency which the heart feels, making us imagine that we are humble in consequence of some agreeable reflections we have had about ourselves, is a species of vanity; and how can vanity exist with humility which is founded solely on truth? Vanity is nothing but a lie, and it is precisely from a lie that pride springs.

Let us pray to God with the prophet: "Let not the foot of pride come to me." [Ps. xxxv, 12] Grant, O my God, that I may be humble, but that I may not know that I am humble. Make me holy, yet ignorant of holiness; for if I should learn to know or even to imagine myself holy, I should become vain; and through vanity should lose all humility and holiness.

15. hope

15. A beautiful way of asking humility of God was the following which was used by a great Saint. Lord, he said, I do not even know what humility is like, but I know that I do not possess it, and cannot of myself obtain it; and that unless I have it I shall not be saved; therefore it only remains for me to ask it of Thee, but give me the grace to ask it as I ought. Thou hast promised, O my God, to grant me all those things which I shall ask of Thee and which are necessary to my eternal salvation; and humility being most necessary to me, faith compels me to believe that Thou wilt grant me this, if I know how to ask it of Thee. But herein lies the difficulty, because I know not how to ask Thee as I ought. Teach me and help me that I may pray to Thee as Thou dost wish me to pray and in that efficacious manner in which Thou Thyself knowest that I shall be heard. And as Thou commandest me to be humble, I am ready to obey; but grant that through Thy help I may in truth become such as Thou dost desire. I ardently desire to be humble, and from whence comes this love and desire for humility if not from Thee, Who hast put it into my heart by Thy holy grace? Oh, of Thy goodness grant me therefore what Thou hast made me so love and desire. I hope for it, and I will continue to hope for it. "Strengthen me, O Lord God, that, as Thou hast promised, I may bring to pass that which I have purposed, having a belief that it might be done by Thee." [Judith xiii, 7]

13-14. imaginings

Some masters of the spiritual life teach that it is better to divert our thoughts from certain heroic actions in which our weakness might lead us to doubt whether we should succeed or not; for example: if a persecutor should come and summon me either to renounce the faith or to die, how should I act? or, if I were to receive a terrible public insult, should I practice patience or resentment? No, they say it is not well to indulge in such imaginings because our weakness may cause us to fall before the idea of such a trial. But should such thoughts arise, we can turn them to our good and use our very weakness to practice humility. When such ideas occur it would be well to say: I know what I ought to do on such and such an occasion, but I know not how far I can trust myself, because I know by personal experience that "my strength is weakened through poverty," [Ps. xxx, 11] and I have learnt on several occasions how my reason becomes blinded, my judgment weakened, and my will often perverted easily to evil. O my God, I can do all things if I am strengthened by Thy help; hut without this I can do nothing, nor shall I ever be able to do anything! If I had to confess Thee I should miserably deny Thee; if to honor Thee by patience I should give way to vengeance; if I had to obey Thee I should offend Thee by disobedience. "Thou art a strong helper: when my strength shall fail, do not Thou forsake me." [Ps. lxx, 7, 9] Thy saying is quite true, O my God: "Without Me you can do nothing." [john xv, 5] Not only without Thee can I never do any meritorious act of virtue whatsoever, but I cannot do anything at all; as St. Augustine instructs me: " Whether it be little or whether it be great, it cannot be done without Him without Whom nothing can be done." [Tract 31 in Joan.]

12. reed

12. It has often happened that those who were more perfect than others have shamefully fallen, and this after a long period of good and virtuous works, showing the marvelous things that a man can do when able if abandoned to himself and left to the weakness of his own free-will. God has shown His creative omnipotence by forming me out of nothing and making me a human being. Were God to withdraw His omnipotent preserving hand from me I should at once show what I am capable of when left to myself, by returning immediately into my nothingness. And, in the order of grace, the nothingness into which I relapse when left to myself is sin. How often "I am brought to nothing, and I knew not." [Ps. lxxii, 21] And what can I find to be proud of in that nothingness? Give me grace, O my God, to know myself only as much as is necessary to keep me humble! For if I fully realized the insignificance of my own being and the extent of my malice which is capable of offending Thee in divers inconceivable ways, I fear I should be so filled with horror at myself that I should give way to despair! We have within ourselves, in our own experience and feelings, a knowledge of how greatly our frail and fallen nature is inclined to evil. Today we go and confess certain of our faults, making the resolution not to fall into them again, and tomorrow notwithstanding we commit them once more. At one moment we make up our minds to acquire a certain virtue, and the next we do just the contrary by falling into the opposite vice. At the time when we make these resolutions of amendment we imagine that our will is firm and strong, but we soon perceive how weak and unreliable it is, for we behave as though we had never purposed amendment at all. Our heart is like a reed that bends before every wind, or a barque tossed by every wave. It is sufficient to meet with an occasion of sin, a movement of passion, a breath of temptation, for the will to yield to evil even when in certain moments of fervor we seem most firmly rooted in good. This is a strong reason for us to be humble and not to presume anything of ourselves, praying to God continually that He may deign to confirm in our hearts that which He works through His grace. "Confirm, O God, what Thou hast wrought in us." [Ps. lxvii, 29]

11. proclivity

11. There is no Saint however holy and innocent who may not truly consider himself the greatest sinner in the world. It is enough that he knows himself to be man to recognize that he is liable to commit all the evil of which man is capable. As man, I have in my corrupt nature a proclivity to every evil; and so far as I am concerned I am quite capable of committing all kinds of sin, and if I do not commit them it is through a special grace of God which preserves and restrains me. A tree does not fall while bending under its own weight, and this must be attributed to the strength of its support; and in the same way if I have not fallen into every kind of iniquity, it must not be attributed to my own inherent virtue but only to Divine grace, which by its goodness has supported me. Therefore how can I esteem myself more than another whilst we are all equal in human weakness? "For what is my strength?" [Job vi, 11] I am a son of Adam like every other man, born in sin, inclined to sin, and ever ready to fall into sin. I have no need of the devil to tempt me to sin; my own concupiscence is only too great a temptation; and if God were to withdraw from me His protecting and helping hand, I know that I should be precipitated headlong from bad to worse. When St. Augustine made his examen of conscience, he did not always find sufficient to excite within him sorrow and contrition, so he dwelt on those sins which he might or would have committed had he not been preserved from them by God's infinite mercy; and he grieved and accused himself and humbly implored pardon of God for the evil capacity he had to commit all kinds of heinous and impious sins. In this practice is to be found an exercise of true humility.

10 holy fear

10. We must acknowledge that one of the five reasons why we do not live in this necessary humility is because we do not fear the justice of God. Look at a criminal, how humbly he stands before the judge, with lowered eyes, pallid face and bowed head: he knows that he has been convicted of atrocious crimes; he knows that thereby he has merited capital punishment, and may justly be condemned to the gallows, and hence he fears, and his fear keeps him humble, chasing from his brain all thought of ambition and vain-glory. So the soul, conscious of the numerous sins it has committed, aware that it has indeed deserved Hell, and that from one moment to another it may be condemned to Hell by Divine justice, fears the wrath of God, and this fear causes the soul to remain humble before Him; and if it does not feel this humility, it can only be because the fear of God is wanting: "There is no fear of God before his eyes." [Ps. xxxv, 1] Oh, cry to God from your heart: "Pierce Thou my flesh with Thy fear." [Ps. cxviii, 120] And this holy fear which is the beginning of wisdom will also be the beginning of true humility; for, as the inspired Word says, humility and wisdom are inseparable companions: "Where humility is, there also is wisdom." [Prov. xi, 2]

9. executioner

9. What should we say if we saw the public executioner walking in the streets and claiming to be esteemed, respected and honored? We should consider his effrontery as insufferable as his calling is infamous. And thou, my soul, each time that thou hast sinned mortally thou hast indeed been as an executioner, nailing to the Cross the Son of God! Thus St. Paul describes sinners as "crucifying again to themselves the Son of God." [Heb. vi, 6] And with this character of infamy which thou bearest within thee, dost thou still dare to demand honor and esteem? Wilt thou still have the courage to say: " I insist upon being honored and respected, I will not be slighted"? However much pride may tempt me to boast and seek esteem, I have ample cause to blush with shame when I hear the voice of conscience reproaching me for my ignominy and my sins, and not ceasing to reprove me for being a perfidious and ungrateful rebel against God, a traitor and an executioner who co-operated in the Passion and Death of Jesus Christ. "All the day long my shame is before me, and the confusion of my face hath covered me at the voice of him that reproacheth me." [Ps. xliii, 16, 17]

8. always

8. It is enough for a virgin to have fallen once for her to lose her virginity; and for a wife to have been but once unfaithful for her to be perpetually dishonored; even though she may afterwards perform many noble works, still her dishonor can never be effaced, and the sting and painful memory of her shame and guilt must remain for ever in her conscience. And thus, even though in the whole course of my life I have only committed one sin, the fact will always remain that I have sinned and committed the worst and most ignominious action. And even if I should live a life of continual penance, and be certain of God's forgiveness, and though the sin exist no longer in my conscience, still I shall always have cause for shame and humiliation in the fact that I have sinned: " My sin is always before me; I have sinned and done evil in Thy sight." [Ps. l, 5, 6]

7. truth

7. In order to learn what we really are, let us examine our own conscience. And finding therein only our own malice and a capacity to commit every kind of iniquity, shall we not all say to ourselves: "Why dost thou glory in malice, thou that art mighty in iniquity?" [ Ps. li, 1] What hast thou of thine own, my soul, wherewith to glorify thyself-----thou who art a vessel of iniquity, and a sink of sin and vice? Is not all this self-glorification-----whether it be for thy bodily or spiritual gifts that thou buildest a reputation for thyself-----but vanity and deceit? Oh, how true it is that every man is a liar, for one need have but little pride in order to be a liar, and. there is no one who has not inherited through our first parents something of that pride which they learned in listening to the deceitful promise of the serpent: "And you shall be all Gods." [Gen. iii, 5] Again it may be said that every man is a liar in this sense-----that he not infrequently prizes earth more than Heaven, the body more than the soul, things temporal more than things eternal, the creature more than the Creator-----and it is for this reason that David exclaims: "O ye sons of men, why do ye love vanity and seek after lying?" [Ps. iv, 3] "The sons of men are liars in the balances." [Ps. lxi, 10] But in reality a lie dwells essentially in that pride which makes us esteem ourselves above what we are. Whoever regards himself as more than mere nothingness is filled with pride, and is a liar. It is St. Paul's statement: "If any man think himself to be something whereas he is nothing, he deceiveth himself." [Gal. vi, 3] Every time I esteem myself, preferring myself to others, I deceive myself with this self-adulation, and commit an error against truth.

6. liar

6. There is no valid excuse for not being humble, because we have always, within and without, abundant reasons for humility: "And thy humiliation shall be in the midst of thee." It is the Holy Ghost who sends us this warning by the mouth of His prophet Micheas." [vi, 14] When we consider well what we are in body, and what we are in soul, it seems to me most easy to humble oneself, and even most difficult to be proud. To be humble it suffices that I should nourish within myself that right feeling which belongs to every man who is honorable in the eyes of the world, to be content with one's own without unjustly depriving our neighbor of what is his. Therefore, as I have nothing of my own but my own nothingness, it is sufficient for humility that I should be content with this nothingness. But if I am proud, I become like a thief, appropriating to myself that which is not mine but God's. And most assuredly it is a greater sin to rob God of that which belongs to God than to rob man of that which is man's. To be humble let us listen to the revelation of the Holy Ghost which is infallible. "Behold you are nothing, and your work is of that which hath no being." [Isa. xli, 24] But who is really convinced of his own nothingness? It is for this reason that in holy Scripture it is said: "Every man is a liar." [Ps. cxv, 2] For there is no man who from time to time does not entertain some incredible self-esteem, and form some false opinion as to his being, or having, or achieving something more than is possible to his own nothingness. To know what our body is in reality, it will suffice for us to look into the grave, for, from what we see there, we must inevitably conclude that as it is with those decayed bodies, so it will soon be with us. And with this reflection I must say to myself: "Why is earth and ashes proud?" [Ecclus x, 9] "Behold the glory of man! for his glory is dung and worms; today he is lifted up, and tomorrow he shall not be found, because he is returned into his earth, and his thought is come to nothing." [1 Mach. ii, 62, 63] O my soul, without going further to seek truth, enter in thought into the heart of thy dwelling which is thy body! "Go in and shut thyself up in the midst of thy house." [Ezek. iii, 24] Go in and look well around thee, and thou shalt find nothing but corruption. "Go into the clay and tread." [Nahum iii, 14] Wherever thou turnest thou wilt see nothing but putrefaction oozing forth.

5. nothing

5. There is a kind of humility which is of counsel and of perfection such as that which desires and seeks the contempt of others; but there is also a humility which is of necessity and of precept, without which, says Christ, we cannot enter into the kingdom of Heaven: "Thou shalt not enter into the kingdom of Heaven." [Matt. xviii, 3] And this consists in not esteeming ourselves and in not wishing to be esteemed by others above what we really are. No one can deny this truth, that humility is essential to all those who wish to be saved. "No one reaches the kingdom of Heaven except by humility," says St. Augustine. [Lib. de Salut. cap. xxxii] But, I ask, what is practically this humility which is so necessary? When we are told that faith and hope are necessary, it is also explained to us what we are to believe and to hope. In like manner, when humility is said to be necessary, in what should its practice consist except in the lowest opinion of ourselves? It is in this moral sense that the humility of the heart has been explained by the fathers of the Church. But can I say with truth that I possess this humility which I recognize as necessary and obligatory? What care or solicitude do I display to acquire it? When a virtue is of precept, so is its practice also, as St. Thomas teaches. And therefore, as there is a humility which is of precept, "it has its rule in the mind, viz., that one is not to esteem oneself to be above that which one really is." [22, quo xvi, 2, art. 6] How and when do I practice its acts, acknowledging and confessing my unworthiness before God? The following was the frequent prayer of St. Augustine, "Noscam Te, noscam me-----May I know Thee; may I know myself!" and by this prayer he asked for humility, which is nothing else but a true knowledge of God and of oneself. To confess that God is what He is, the Omnipotent, "Great is the Lord, and exceedingly to be praised," [Ps. xlvii, 1] and to declare that we are but nothingness before Him: "My substance is as nothing before Thee" [Ps. xxxviii, 6]-----this is to be humble.