3. Sublime

3. Reading the works of St. Augustine we find in them all that his sole idea was the exaltation of God above the creature as far as possible, and as far as possible the humble subjection of the creature to God. The recognition of this truth should find a place in every Christian mind, thus establishing-----according to the acuteness and penetration of our intelligence-----a sublime conception of God, and a lowly and vile conception of the creature. But we can only succeed in doing this by humility. Humility is in reality a confession of the greatness of God, Who after His voluntary self-annihilation was exalted and glorified; wherefore Holy Writ says: "For great is the power of God alone, and He is honored by the humble." [Ecclus. iii, 21] It was for this reason that God pledged Himself to exalt the humble, and continually showers new graces upon them in return for the glory He constantly receives from them. Hence the inspired word again reminds us: "Be humble, and thou shalt obtain every grace from God." [Ecclus. iii, 20] The humblest man honors God most by his humility, and has the reward of being more glorified by God, Who has said: "Whoever honors Me, I will glorify him." [1 Kings ii, 30] Oh, if we could only see how great is the glory of the humble in Heaven!

2. Virtue

2. Jesus Christ calls us all into His school to learn, not to work miracles nor to astonish the world by marvelous enterprises, but to be humble of heart. "Learn of Me, because I am meek and humble of heart." [Matt. 11, 29] He has not called everyone to be doctors, preachers or priests, nor has He bestowed on all the gift of restoring sight to the blind, healing the sick, raising the dead or casting out devils, but to all He has said: "Learn of Me to be humble of heart," and to all He has given the power to learn humility of Him. Innumerable things are worthy of imitation in the Incarnate Son of God, but He only asks us to imitate His humility. What then? Must we suppose that all the treasures of Divine Wisdom which were in Christ are to be reduced to the virtue of humility? "So it certainly is," answers St. Augustine. Humility contains all things because in this virtue is truth; therefore God must also dwell therein, since He is the truth. The Savior might have said: "Learn of Me to be chaste, humble, prudent, just, wise, abstemious, etc." But He only says: "Learn of Me, because I am meek and humble of heart"; and in humility alone He includes all things, because, as St. Thomas so truly says, "Acquired humility is in a certain sense the greatest good." [Lib. de sancta virginit. c. xxxv] Therefore whoever possesses this virtue may be said, as to his proximate disposition, to possess all virtues, and he who lacks it, lacks all.

1. Virginity

1. God banished Angels from Heaven for their pride; therefore how can we pretend to enter therein, if we do not keep ourselves in a state of humility? Without humility, says St. Peter Damian, [Serm. 45] not even the Virgin Mary herself with her incomparable virginity could have entered into the glory of Christ, and we ought to be convinced of this truth that, though destitute of some of the other virtues, we may yet be saved, but never without humility. There are people who flatter themselves that they have done much by preserving unsullied chastity, and truly chastity is a beautiful adornment; but as the angelic St. Thomas says: "Speaking absolutely, humility excels virginity." [4 dist. qu. xxxiii, art. 3 ad 6; et 22, qu. clxi, art. 5]

153. Discord

153. Discord is a discrepancy of the will which prevents it from conforming to the will of God in such matters as it ought to conform for the glory of God and the good of the neighbour; and it is a grave sin, because St. Paul counts dissensions among those sins which exclude those who commit them from the kingdom of Heaven. [Gal. v, 20] And God declares His hatred and abhorrence of all those that disseminate discord among their neighbours. [Prov. vi, 9] Dissensions arise generally from pride, which prompts us to over-esteem ourselves and to set our own welfare and opinions against those of others, and from this arises the quarreling, litigation, obstinacy, slandering, faction, hatred, strife and many other evils without number and without end. [St. Thomas 22, qu. xxxvii, art. 1 et 2; et qu. xxxviii, art. 2; et qu. cxxxii, art. 5] Recollect yourself now interiorly, and examine yourself, and having found that under one or other of these headings pride really dominates you, judge how necessary it is for you to fight against it with humility, because if pride is conquered, a host of other sins will be conquered also. And in order to give yourself courage remember this, that before the tribunal of God the proud will be condemned, and only the humble can hope to find mercy. To say that we are humble is the same as to say that we are amongst the elect and shall be saved; and to say that we are proud is the same as to say we are reprobate and lost. "Pride is a sure sign of the reprobate, as humility is the sign of the elect." [Hom. 7 in Evang.; et lib. 3, Mor. cap xviii] We owe this conclusion to St. Gregory.

152. Disobedience

152. Disobedience is a sin by which we violate the command of our superiors, treating them with contempt, and it can be a mortal sin even in small matters; because, as St. Bernard says, we must not consider the nature of the thing commanded nor the simple transgression of the precept, but the pride of the will which will not submit when it ought. [Lib. de Præcept et Dispens., cap xi] "It is not the simple transgression of the wish but the proud contention of the will that creates criminal disobedience," and the grievousness of the sin can be judged under three different heads. First, the rank of the superior, because the higher the one who commands, the more grave is the disobedience. It is a greater sin to disobey God than to disobey man, a greater sin to disobey the pope than a bishop, or a father and mother than other relations; and it is also a greater sin to disobey with contempt of the person who commands, than with contempt only of the commandment. Secondly, in respect of the nature of the things commanded, because when these are of greater importance, especially in the laws of God, the disobedience is greater, therefore it is a graver sin to disobey those precepts which enjoin the love of God than those which command us to love our neighbour. Thirdly, in respect of the form of the command, by which the superior expresses his intention that he wishes to be obeyed in such and such a matter, but it is principally pride that aggravates the disobedience, as the will refuses to submit as it should to Divine law. [St. Thomas, 2a 2æ, qu. lxix, art. 1; et qu. cv per tot.]

151. Hypocrisy

151. Hypocrisy is a vice by which we affect to demonstrate externally a virtue and a sanctity which we do not possess; and he is really a hypocrite who, being full of wickedness within, pretends in his outward appearance to be good. There is no vice against which Jesus Christ has inveighed so much in His Gospel as against this one [Matt. vi, 7, 15, 21], condemning it with eight cries of "Woe unto you," which are eight maledictions. And St. Gregory remarks that the hypocrites, blinded by pride and hardened in their sins, generally die impenitent without ever being enlightened, for a reason which is perhaps taken from St. Peter Chrysologus, because while we can see that the remedies to the amendment of other vices do good, the disease of hypocrisy is so pestilential that it affects the very remedies themselves, so that they only serve to foment and increase the evil. "Brethren," says the Saint, "this pestilence must be avoided that turns remedies into diseases, medicines into maladies, holiness into vice, saintliness into sinfulness." Hypocrisy is always a mortal sin when we pretend to be spiritual and holy, and try to appear as such, when we are not so at heart, caring more for the opinion of men than for the opinion of God; and it is worse still when we affect sanctity in order to further our own advancement and to acquire credit in order to reach and to work evil; or else to obtain some honour, or other temporal good. In this way also we sin gravely by hypocrisy when we show ourselves scrupulous about works of supererogation or in certain minute observances, not fearing at the same time to transgress against the essential duties of religion and our own state of life, "having left the weightier things of the law," like those Scribes and Pharisees whom Christ reproved, saying that they "strain a gnat and swallow a camel." [Matt. xxiii, 24] Also when in all the functions connected with the service of God we pretend to have a pure intention when we have it not: "And seek to please not God but men, not the conversion but the favour of the people." [D. Th. 2a 2æ, qu. lxi, art. 2] The fathers generally call hypocrisy perversity, iniquity, impiety; and it is easy not only to fall into this sin, but to become so accustomed to it that it leads us into atheism. We often begin by serving God with a certain degree of holy fervour, but when this diminishes, we no longer serve God but only pretend to serve Him in order to keep up outward appearances. "Woe unto you hypocrites!" [See St. Thomas, 2a 2æ, qu. xi, per tot.]

149. Vain glory

149. Vainglory consists in an inordinate appetite for praise, and a desire that our merit should shine forth with glory, and in three different ways this glory can be called vain and wicked. Firstly, when we seek to be praised for a virtue or any other gift of body or soul which we do not possess, or else to be praised for some frail transitory possession which is not worthy of praise, such as health, beauty and other gifts of the body, riches, pomp and other goods which are called the gifts of fortune. Secondly, when in seeking praise we value the esteem and approbation of one whose judgment is unreliable. Thirdly, when we do not use this praise either for the honour of God or the good of our neighbour, and this is always to sin against the dictates of holy Scripture: "Let us not be made desirous of vainglory"; [Phil. ii, 3] and it can be a mortal sin when we seek to be praised for some wrong which we have done or have the intention of doing, or for some other wrong which we have never done and have had no thought of doing, or else to accept praise for a good which we have not done and which we want to make others believe that we have done; it can also be a mortal sin if we do good only out of human respect with the intention of being seen and praised. This is, in short, always a very dangerous sin, not so much because of its gravity as on account of its grave consequence and because it prevents the soul from receiving the help of grace, and disposes it to various mortal sins: "Vainglory is said to be a dangerous sin, not so much on account of its gravity, as because it is a disposition to grievous sins in so far as it gradually disposes a man to the loss of all inner good." [D. Th. 2a 2æ, qu. cxxxii, art. 3] He who suffers from vainglory is in danger of losing his faith also, according to the saying of Christ: "How can you believe who receive glory one from another?" [John v, 44] St. Augustine reflecting upon this, and how little this great evil is known, affirms that none is wiser than he who knows that this love of praise is a vice: "He sees best who sees that love of praise is a vice." [Lib. 5, De Civ. Dei., cap xiii. See also St. Thomas 2a 2æ, qu. xxi, art. 4; et qu cccv, art. 1; et qu. cxxxi, per tot.; et qu. clxxviii, art. 2]