Humility

A disposition of mind wherein a person has a low opinion of himself and his advantages. It is a branch of internal worship, or of experimental religion and godliness. It is the effect of divine grace operating on the soul, and always characterises the true Christian. The heathen philosophers were so little acquainted with this virtue, that they had no name for it: what they meant by the word we use, was meanness and baseness of mind. To consider this grace a little more particularly, it may be observed,

1.    That humility does not oblige a man to wrong the truth, or himself, by entertaining a meaner or worse opinion of himself than he deserves.—

2.    Nor does it oblige a man, right or wrong, to give every body else the preference to himself. A wise man cannot believe himself inferior to the ignorant multitude; nor the virtuous man that he is not so good as those whose lives are vicious.—

3.    Nor does it oblige a man to treat himself with contempt in his words or actions: it looks more like affectation than humility, when a man says such things in his own dispraise as others know, or he himself believes, to be false: and it is plain, also, that this is often done merely as a bait to catch the praises of others.

Humility consists,

1.    In not attributing to ourselves any excellence or good which we have not.—

2.    In not over-rating any thing we do.—

3.    In not taking an immoderate delight in ourselves.—

4.    In not assuming more of the praise of a quality or action than belongs to us.—

5.    In an inward sense of our many imperfections and sins.—

6.    In ascribing all we have and are to the grace of God.

True humility will express itself,

1.    By the modesty of our appearance. The humble man will consider his age, abilities, character, function, &c. and act accordingly.—

2.    By the modesty of our pursuits. We shall not aim at any thing above our strength, but prefer a good to a great name.—

3.    It will express itself by the modesty of our conversation and behaviour: we shall not be loquacious, obstinate, forward, envious, discontented, or ambitious.

The advantages of humility are numerous:

1.    It is well pleasing to God, 1Pe 3:4.—

2.    It has great influence on us in the performance of all other duties, praying, hearing, converse, &c.—

3.    It indicates that more grace shall be given, Jas 4:6. Psa 25:9

4.    It preserves the soul in great tranquility and contentment, Psa 69:32; Psa 33:1-22

5.    It makes us patient and resigned under afflictions, Job 1:22

6.    It inables us to exercise moderation in every thing.

To obtain this excellent spirit we should remember,

1.    The example of Christ, Php 2:6-8

2.    That heaven is a place of humility, Rev 5:8

3.    That our sins are numerous, and deserve the greatest punishment, Lam 3:39

4.    That humility is the way to honour, Pro 16:18

5.    That the greatest promises of good are made to the humble, Is. 57: 15, 56: 2. 1Pe 5:5. Psa 147:6. Mat 5:5.

Grove’s Mor. Phil. vol. 2: p. 286; Evan’s Christian Temper, vol. 1: ser. 1; Watts on Humility; Baxter’s Christian Directory, 5: 1. p. 496; Hale’s Cont. p. 110; Gill’s Body of Div. p. 151, vol. 3: Walker’s Ser. 4: ser. 3.

The opposite of pride, in its nature and in the degree of its prevalence. It is often extolled in the Bible, Pro 15:33 16:19; and the Savior especially exalts it, Mat 18:4, and ennobles and endears it by his own example, Joh 13:4-17 Php 2:5-8 . Every created being, however holy, should possess it; but in the character of the sinful sons of men it should become a fundamental and allpervading trait, to continue forever.\par

tapeinophrosyne (G5012) Humility, Lowliness

praotes (G4236) Meekness

The mission of Christ's gospel involves putting the mighty down from their seats and exalting the humble and meek. In accordance with this mission, the gospel dethroned the heathen virtue of megalopsychia and replaced it with tapeinophrosyne, the despised Christian virtue. The gospel stripped the former of the honor it had unjustly assumed and delivered the latter from the unjust dishonor that previously had attached to it. One Christian writer has called tapeinophrosyne the treasure house that contains all the other virtues. Tapeinophrosyne is a fruit of the gospel. No Greek writer employed it before the Christian era, and apart from the influence of Christian writers, it was not used later. In the Septuagint, tapeinophron (Pro_29:23) and tapeinophronein (to humble; Psa_130:2) each occur once, and both words are used in an honorable fashion. Plutarch also employed tapeinophron, though in a bad sense. The ways in which heathen writers used tapeinos (G5011), tapeinotes, and other words of this family indicate how they would have employed tapeinophrosyne. There are few instances where tapeinos signifies anything other than grovelling, slavish, mean-spirited behavior. Tapeinos is associated with aneleutheros, andrapododes, agennes, katephes, adoxos, doulikos and douloprepes, and chamaizelos. Similarly, the German Demuth (humility), which originated in the heathen period of the language, originally referred to "a slavish spirit"and attained its present honorable position through Christian influence.

The exceptional uses of tapeinos, however, are more numerous than some will admit. Plato related tapeinos to being "orderly," and Demosthenes spoke of "moderate and humble [tapeinoi] words." On more than one occasion, Xenophon contrasted the tapeinos with the "arrogant." According to Plutarch, the purpose of divine punishment was so that the soul might become "thoughtful and humble [tapeine] and fearful toward God." In addition to these earlier intimations of the honor that one day would be associated with the words for humility, a passage in Aristotle vindicates the Christian use of tapeinophrosyne. Having confessed how hard it is for a man "to be truly magnificent," Aristotle observed that to think humbly of oneself, where that humble estimate is the true one, is not a culpable meanness of spirit but a true prudence. If that is correct, then since one's humble self-estimate is true for everyone, Aristotle unconsciously vindicated tapeinophrosyne as a virtue that every man should possess. Even according to his standard, Aristotle confessed that "to be truly magnificent" was difficult. But the Christian, convinced by the Spirit of God and having God's perfect standard of righteousness, knows that it is not merely difficult but impossible. The Christian definition of tapeinophrosyne is not merely modesty or the absence of pretension that the best heathen writers referred to; it is not a self-made virtue. By characterizing pride as making ourselves small when we are great, Chrysostom brought pride in under the disguise of humility. Bernard's definition is truer and deeper: "Virtue exists when a person through a most genuine self-evaluation deems himself worthless." Tapeinophrosyne involves evaluating ourselves as small because we are so; it requires us to think truly, and therefore humbly, of ourselves.

How is this Christian view of tapeinophrosyne as that which derives from a sense of unworthiness compatible with Christ's claim to this virtue, since he is sinless? The answer is that for the sinner, tapeinophrosyne involves the confession of sin (because this is the sinner's true condition); but for the unfallen creature, it is not an acknowledgment of sinfulness (which would be untrue) but of creatureliness, of absolute dependence, of possessing nothing and of receiving all things from God. And thus because he is a creature, the virtue of humility belongs to the highest angel before the throne, and evenit is trueto the Lord of glory himself. In his human nature, Jesus must exemplify true humility, true creaturely dependence. It is only as a man that Christ claimed to be tapeinos, for his human life was a constant living on the fullness of his Father's love, as becomes the creature in the presence of its Creator.

The gospel of Christ did not rehabilitate praotes as completely as it did tapeinophrosyne because praotes did not need rehabilitating to the same extent. Praotes did not need to be transformed from a bad sense to a good one but needed only to be lifted from a lower level of good to a higher one. Based on Aristotle's portrait of the praos (G4235) and of the praotes, it is apparent that praotes needed such an elevating. When the heathen virtue is compared with the Christian one, it is obvious that revelation has given to these words a depth, a richness, and a significance they did not previously possess. Aristotle, the great moralist of Greece, defined praotes as the "mean concerning anger" between the two extremes of irascibility and the lack of irascibility. And in Aristotle's view, praotes leaned more toward the latter and easily ran into this defect. Aristotle praised the virtue of praotes primarily because it helps a man to retain his own equanimity and composure, rather than for any more noble reason. Plutarch associated praotes with metriopatheia acholia, anexikakia, megalopatheia, eupeitheia and eukolia.Plutarch's graceful little essay, Concerning Lack of Irascibility (Peri aorgesias), does not contain a more noble concept of praotes than that found in Aristotle, though we might have looked for something higher from him. Plato contrasted praotes with agriotes, Aristotle with chalepotes and Plutarch (or some other writer using his name) with apotomia. Apparently, all of these writers attached a somewhat superficial meaning to Praotes.

Certain modern expositors who rule out the possibility that the New Testament writers modified the meaning of classical Greek words restrict the meaning of praotes in the New Testament to the meaning it had in the best classical writings. By doing so, however, they deprive themselves (and those who accept their interpretations) of much of the deeper teaching in Scripture. The Scriptural praotes is manifested not only in a man's outward behavior, nor merely in his relations with others, nor in his natural disposition. It is an inwrought grace of the soul that is exercised primarily toward God (Mat_11:29; Jam_1:21). It is a quality of spirit that accepts God's dealings with us as good, without disputing or resisting them. It is closely linked with tapeinophrosyne and follows directly upon it (Eph_4:2; Col_3:12; cf. Zep_3:12), because it is only the humble heart that is also meek, that does not fight against God or struggle with him.

This meekness exists first of all before God, but it is also to be exercised before meneven evil menknowing that the insults and injuries they inflict are permitted and employed by God to chasten and purify his elect. This was the root of David's praotes when Shimei cursed and flung stones at him. David realized that the Lord had bidden Shimei (2Sa_16:11) and that it was just for him to suffer these things, however unjustly Shimei might inflict them. True Christian praotes must spring from similar convictions. The one who is truly meek acknowledges himself as a sinner among sinners, and this knowledge of his own sin teaches him to meekly endure the provocations of others and not to withdraw from the burdens their sins may impose on him (Gal_6:1; 2Ti_2:25; Tit_3:2).

Praotes, or meekness (if more is meant than mere gentleness of manner, that is, if the Christian virtue of meekness of spirit is referred to), must rest on the deeper foundations of tapeinophrosyne, on which alone it can subsist. Praotes, though not more precious than tapeinophrosyne, is a grace in advance of it and one that presupposes it and that is not able to exist without it.

What Humility Precedes

Pro_15:33; Pro_18:12.

What Humility Brings

Pro_22:4.

HUMILITY.—This virtue or grace distinguished the leaders of OT history like Abraham and Moses (Gen 18:27, Num 12:3), and was inculcated by the prophets as a chief duty (Mic 6:8). It belongs even to the earlier revelation of God’s character (‘that humbleth himself,’ Psa 113:6), and is the key to man’s communion with Him (Isa 57:15). In Judaism and the Rabbinical literature we meet with a variety of examples and maxims enforcing the truth that ‘God is the highest type of humility.’ These anticipations prepare us for the new and enlarged conception of humility which rills the NT, and was embodied in the teaching, example, and character of Jesus Christ. The moral quality of our Saviour’s personality lies here (Mat 11:29), and on this foundation of astonishing humility, exemplified on the cross, St. Paul bases his great ethical appeal (Php 2:5 ff.). It may be claimed that the gospel alone has popularized humility, but the temper of Christ’s disciples in every age proves that it is an excellence of rare and difficult attainment.

i. Use and meaning of the word.—The noun (ταπεινοφροσύνη, Heb. עַנִוָה, Vulgate humilitas, Germ. Demut) does not occur till it is employed commonly in the NT (Lightfoot on Php 2:3); it is ‘a birth of the Gospel’ (Trench, Syn. of the NT, § 42). In contrast to the low and servile sense attaching to it in classical writings, humility in the LXX Septuagint , Apocr^{. [Note: Apocrypha, Apocryphal.]} , and NT becomes the designation ‘of the noblest and most necessary of all virtues’ (Cremer’s Lex.). It rests on a lowly and unpretending view of one’s self, and is opposed to the workings of the ambitious spirit (μεγαλοφροσύνη, ὑψηλοφροσύνη). The term refers mainly to inward character, and sometimes to outward condition. Of humility as the animating principle of Christian character, Jesus Himself was the great example, being ‘lowly in heart’ (Mat 11:29), not merely in appearance like the professional religious leaders of the time. Pharisaism is the deadly enemy of humility or the religion of healthy-mindedness. The moral temper that inspired Christ’s life and service is echoed by St. Paul, when he singles out the motive that prompted his labours (‘serving the Lord with all lowliness of mind,’ Act 20:19). Elsewhere humility is enjoined, along with kindred graces, as the means of averting unholy disputes and of promoting co-operation in the Church and among the members of the Christian society (Mat 18:4; Mat 23:12, Eph 4:2, Php 2:3, Col 3:12). An exceptional use of the term occurs in Col 2:18; Col 2:23, where the Apostle guards his readers against the counterfeit of this virtue (‘a voluntary humility’). In some instances the humble are viewed in the light of their earthly condition, which God may wonderfully raise and alter (Luk 1:52), and which, notwithstanding its indignities and trials, should be borne submissively and cheerfully (Jas 1:9). This class of sufferers corresponds to the afflicted and meek of the OT (עָנִי, עִנִו), and would he numerous among the peasantry or fellahîn of an oppressed and lawless country (Hatch, Essays in Biblical Greek, s.v.). The ‘poor in spirit’ spoken of in the first of the Beatitudes (Mat 5:3, cf. Luk 6:20) are probably best understood as placed in such circumstances. In agreement with this, Ritschl (op. cit. infra) defines ταπεινοφροσύνη as ‘that temper inclining to the service of God which accepts resignedly an oppressed and wretched condition.’ The term, therefore, as one of deep import, is freshly coined in the NT.

ii. Contrast between Greek and Christian Ethics.—The rise of this grace creates an epoch. ‘Humility is a vice with heathen moralists, but a virtue with Christian apostles’ (Lightfoot on Col 2:18). In particular, it marks the opposition to the Greek idea of ‘high-mindedness’ (art. ‘Ethics,’ by H. Sidgwick in Ency. Brit.^{9 [Note: designates the particular edition of the work referred]} ), and the advance in ethical sentiment and the standard of judgment due to Christianity. A presentiment of the Christian virtue may be met with in Greek writers (see examples in Neander’s Church History, vol. i. p. 26 [English translation ], and in Trench, NT Syn.), but their use of ταπεινός in any noble sense is rare. The Greeks undoubtedly had their distinguishing qualities, but this was not one of them.

Cf. interesting note of conversation in Morley’s Life of Gladstone, iii. p. 466. ‘Mr. G.—I admit there is no Greek word of good credit for the virtue of humility. J. M.—τατεινοτης? But that has an association of meanness. Mr. G.—Yes; a shabby sort of humility. Humility as a sovereign grace is the creation of Christianity.’

Greek Ethics, as expressed and systematized by Aristotle, the ancient master of moral analysis and definition, fostered pride, the genius of later Stoicism, and regarded the humble as contemptible, mean-spirited, and without force or aspiration. Aristotle’s picture of the ‘great-souled’ man and his exaggerated sense of self-importance have a certain air of loftiness (μεγαλοψυχία), but fall below the standard which obliges the Christian to recognize his duty to others, and to treat with consideration those who are intellectually and socially inferior. The conception of humility, therefore, as it controls the Christian, lies outside the system of Aristotle (see Nic. Ethiopic bk. iv. ch. 3 [Sir A. Grant’s ed. vol. ii. pp. 72–78]). This difference between Greek and Christian ideas of greatness and humility is fundamental, and the change was brought about by Christ’s revelation of the character of God. Of Aristotle’s great-souled man it is said—‘his movements are slow, his voice is deep, and his diction stately’ (Grant, vol. ii. p. 77, note). This measured efflorescence of pride reappears in Christ’s portraiture of the Pharisee in the temple; but the Publican, the opposite and acceptable type, shows how influential, in Christian experience, is the thought of God, and how closely connected are humility, prayer, and confession of sin. In accordance with Augustine’s well-known saying (quoted by Calvin, Institutio, bk. ii. ch. 2), humility comes first, second, third, and always, among the precepts of the Christian religion, and it marks the cleavage between Greek and Christian ideals. The magnificent figure drawn by the Greek philosopher disappears, and, instead, Christ presents the image of the little child (Mat 18:2).

iii. Our Lord’s example and teaching

1. The great saying which goes to the root of the matter—‘I am meek and lowly in heart’ (Mat 11:29), has been variously interpreted (see art. by Herrmann, mentioned below), and even called in question as authentic. Martinean asks—‘What meek and lowly soul was ever known to set itself forth as such and commend its own humility as the model for others?’ and adds, ‘did a Saviour bear such testimony of himself, his testimony would not be true’ (Seat of Authority in Religion^{2 [Note: designates the particular edition of the work referred]} , p. 583). But the mode of speaking Christ adopted and the claim He put forward would not really seem incongruous in a ‘Teacher of Israel’ (Bruce, Expos. Gr. Test. note ad loc.); and, besides, the objection reads a false tone into the original utterance, and ignores the special nature of Christ’s consciousness. Our Lord was more than a ‘meek and lowly soul,’ and had reason for presenting Himself as a model and a winning type to humanity. His humility clothed and concealed His essential dignity, and in speaking as He did He was conscious at the same time of standing in a unique relation to God (Mat 11:27, cf. Joh 13:3). Indeed, the union on Christ’s part of ‘unbounded personal pretensions’ with an unconscious humility that regarded His importance to the world as ‘an objective fact with which his own opinion of himself had nothing to do’ (Ecce Homo, ch. 15) is undeniable, and reminds us that majesty and meekness were the two poles of His mysterious yet harmonious character. Christ’s humility, however, does not rest on a phrase, but was carried out in the lowly setting of His earthly life. His cradle in the manger at Bethlehem and His subjection in the home at Nazareth, His quiet entrance, at the hands of the Baptist, on public life, His restraint in the use of His supernatural powers, and His dislike of consequent honour and fame, His frequent periods of retirement, His choice of followers and friends, His sympathies with little children and humble suppliants (Mar 10:13-16; Mar 7:24-30), His appreciation of the smallest offering and the simplest service (Luk 21:1-4, Mat 10:42), and, finally, His submission to the experiences concentrated in the week of His Passion and Crucifixion, all attest the consistency of His character as One who was ‘meek and lowly in heart,’ and who, at every step of His career, plainly and profoundly ‘humbled himself’ (Php 2:8).

2. Passing from Christ’s example, the main lines of His teaching are two

(1) Humility in relation to God, or the Law of Grace.—We are introduced here to the most powerful among the motives to humility, and to a relation deeper than any that influences us in the society of our fellow-men. In Wendt’s language—‘Humility is the conscious lowliness we feel before God in view of His superabundant love and holy majesty, and in contrast to our own unworthiness, guilt, and entire dependence on His grace’ (The Teaching of Jesus, vol. i. p. 341, note [English translation ]). We cannot therefore exaggerate our worth or assert our claims before God: the part we play is that of ‘unprofitable servants’ who, after all their performances, should be filled neither with the sense of merit nor the spirit of boasting (Luk 17:10). In the parable, which is a gem of teaching on this point, Jesus enforces on us the duty of humility towards God, the need of genuine self-abasement and confession of sin, as we see and feel our unworthiness in the Divine presence (Luk 18:9-14). He represents God as turning away from the shallow and sounding words of the Pharisee, but giving His mercy freely to the penitent publican who could not look up. For, as a fine Jewish saying puts it, ‘While God despises what is broken among the animals, He loves in man a broken heart.’ This is a fundamental law of the Kingdom of heaven and the indispensable condition of grace: ‘for every one that exalteth himself shall be humbled, but he that humbleth himself shall be exalted’ (cf. Pro 3:34; 1Pe 5:5).

Prof. Dowden, in writing of Milton’s view of the intercourse between God and the soul, remarks—‘There are two humilities—that which bows and that which soars, the humility of a servant who looks down, the humility of a son who gazes up. Milton’s humility invigorates itself in the effort to ascend. He would not prostrate himself in the presence of material symbols, but would enter as a glad child into the courts of heaven’ (Puritan and Anglican, p. 167). This is the humility that Christ welcomes, and that makes religion not stiff and heavy with ceremonial, but simple, reverent, glad, and pleasing to God. On no other terms is grace given or fellowship with God possible. ‘Whosoever shall not receive the kingdom of God as a little child, he shall in nowise enter therein’ (Luk 18:17).

(2) Humility in relation to men, or the Law of Service.—While it is true that humility ‘is not primarily concerned with our relation to other men, but with our relation to God, and springs from an intellectually true view of that relation’ (Illingworth, Christian Character, 1905, p. 27), yet its importance in regulating men’s ordinary conduct and intercourse did not escape Christ’s notice. His striking lessons on this subject were called for at the time, and are far from being exhausted, for it is still true that ‘the really humble man is as great in the moral world as he is rare’ (Bruce, Expos. Gr. Test. on Mat 18:4).

(a) The child, the unconscious type of humility (Mat 18:1-4, Mar 9:33-37).—This was Christ’s object-lesson on the question that caused frequent heartburning among the disciples, ‘Who then is greatest?’ etc. Their assimilation of their Master’s mind proceeded slowly. As He went on absorbed in the thought of His approaching cross, His followers walked behind and stirred each other’s worst passions by raising questions of place and precedence. At their next interview the Master of men set a child in the midst of His disciples, and shamed them out of their unworthy temper. This is our Lord’s rebuke of pride, rivalry, and ambition in their thousand forms, His reversal of our ordinary and selfish ideas of greatness, and His warning against the world’s spirit of exclusiveness, intolerance, and class distinctions. The truly great is he who considers the claims of others and is slow to give offence (Mat 18:6), and who on all occasions appears simple, teachable, unpretending, indifferent to questions of rank and superiority, and willing to humble himself ‘as this little child.’ It is only the childlike heart that is capable of knowing God (Mat 11:25), and of finding the way into His kingdom. This image has stamped itself on the mind of Christendom, and this pattern of greatness is still fresh. Human character is once for all taught to mould itself after this original and lovely type. Christ first saw the hatefulness and unworkableness of a world without a child!

(b) The servant, the practical example of humility (Mat 20:20-28; Mat 23:1-12, Mar 10:35-45, Luk 22:24-27, Joh 13:1-17).—This ideal of service was presented on two distinct occasions: the one when the sons of Zebedee came forward with their request for the leading places in the Kingdom; and the other when the same love of dignity, and the jealous exclusion of each other’s claims, gave rise to the strife that marred the Last Supper. In rebuking this spirit, Christ had in view not merely the mistaken tendencies of His disciples, who were already fired by the promise of individual ‘thrones’ (Luk 22:30) dear to the Israelitish imagination, but also the popular and prevailing standards of the time. The rulers of the Gentiles aimed at supremacy, and, in the exercise of a harsh authority, delighted to ‘lord it over them’; and equally the scribes and Pharisees, in their fondness for places and titles of honour, coveted influence and recognition as the ‘great ones’ of Jewish society. Christ required a new standard and line of conduct from His followers. ‘Not so shall it be among you.’ Henceforth, greatness lies in conformity to a higher than the heathen or Jewish type: ‘but whosoever would become great among you shall be your minister,’ etc. The principle of this law is not impersonal, but personal; the seat of authority in the Christian religion and in Christian morals is Christ: ‘even as the Son of Man came,’ etc. (Mat 20:28). Finally, in one concrete act, Christ gave an illustration of the great principle He enunciated, when, at the Passover meal, He rose and ‘took a towel and girded himself,’ and washed the disciples’ feet. This astonishing incident left an ineffaceable impression (1Pe 5:5), and warranted the literal saying: ‘I am in the midst of you as he that serveth’ (Luk 22:27). Such an ideal and example of service have slowly effected a revolution in the moral sentiment and practice of mankind. We may add, if Christ’s setting forth of the child was evidence of His originality as a teacher, the substitution of the servant for the ruler was a no less striking proof of the uniqueness of His insight and methods.

‘It is one of the achievements of Jesus that He introduced into the world a new ideal of greatness, such an ideal as men had never dreamed of’ (D. Smith, The Days of His Flesh, 1905, p. 442. Cf. Herrmann in art. below: ‘Im NT ist ohne Zweifel der Eindruck wiedergegehen dass Jesus in dieser Beziehung seinen Jüngern etwas vollig Neues gegeben hat’).

Some ideals are too airy and remote to come into touch with actual experience and practice, but Christ’s Law of Service is capable of daily realization, and is within the reach of every one. It is open to all to do some simple deed of kindness, helpfulness, and self-denial, and no action inspired by Christ-like love and humility will pass unnoticed or unrewarded by the gracious Master and great Servant of all (Mat 25:40).

iv. Characteristics and Relationships.—A few further points of general and practical interest are suggested by this subject, and may be briefly touched on.

1. Humility and character.—In ordinary experience, humility is related to sin and penitence, and marks the feeling of unworthiness in the light of the illimitable moral ideal. In presence of the holy revelation of the Son of God, conscience becomes sensitive, and the sense of guilt, as in the case of Peter (Luk 5:8), weighs men down. ‘This, however, is not one of the essential conditions of humility, for we know that humility was also an element in Christ’s character’ (Ritschl). The greatness of the Baptist was rooted in his humility and utter freedom from jealousy (Joh 3:27; Joh 3:30), and this grace has been the soil and safety of saints ever since. Keble treated others with a ‘humbling humility’ (Lock’s Life, p. 233. Cf. MacEwen’s Life of Cairns, p. 600: ‘The first personal impression that he made on all who met him was one of wonder at his humility’). The child, to which Christ pointed, represents humility as part of the essence and permanence of Christian character, and remains an immortal type, preserving the wonder and bloom of the moral world.

2. Humility and kindred virtues.—No Christian grace is isolated or thrives alone. Humility is ‘part of a great moral whole. Instead of proscribing, it promotes the growth of virtues unlike yet not unfriendly to itself’ (Liddon on ‘Humility and Action’ in University Sermons). Thus it is closely connected with Truth, for humility or confession that does not rest on the recognition of facts is insincere and worthless. It is inspired by Love; ministering love appears always in the guise of humility. Meekness rests on humility as its foundation (Trench), and Patience expresses along with humility the practical virtue of the Christian religion, especially called for and tested in the world (Ritschl).

3. Humility and self-consciousness.—It has been the tendency of certain schools of theology and piety to make humility the result of self-contemplation, arrived at by the soul’s reaction upon itself. This gives rise to artificial and extreme methods of discipline, and misses the healthy objectivity of the life that forgets self in the consideration and service of others (see Herrmann’s art. for vigorous criticism of this tendency and ideal of asceticism, derived from Angustine and Bernard. Cf. Harnack’s History of Dogma [English translation ], vi. p. 10, note). Humility is ‘the eye which sees everything except itself’ (quoted in Ritschl). Work and the school of life are the best discipline of humility, as of the other virtues.

‘We are to respect our responsibilities,’ wrote Mr. Gladstone, ‘not ourselves. We are to respect the duties of which we are capable, but not our capabilities simply considered. There is to be no complacent self-contemplation, beruminating upon self. When self is viewed, it must always be in the most intimate connexion with its purposes’ (Morley’s Life, i. 214).

On the other hand, the externalizing of humility and the danger of parading it in rules and ceremonies that lead to self-humiliation must equally be avoided. Christ and His Apostles discountenanced all needless self-consciousness and show of virtue (Mat 6:1 ff., Col 2:23. Cf. Ritschl: ‘Even in ascetic forms of worship there is no particular form of expression necessary to humility’).

4. Humility and individuality.—This virtue is not to be cultivated to the neglect of manliness or at the expense of loyalty to religious and moral principle (Mat 10:32). Christ honours the spirit of energy and enterprise in us, and blames the hiding of our talents and the misuse of our opportunities through diffidence or cowardice (Mat 25:14 ff.). The manly and energetic character of the centurion, as shown in his faith, was doubtless as pleasing to Jesus as the soldier’s reverence and humbleness of address (Luk 7:6). Humility or the fear of God should banish all unworthy fear. Christ’s unflinching exposure of the scribes and Pharisees (Matthew 23) calls us to be courageous in adherence to truth and righteousness, and in view of evil and opposition, however powerful. It was a wholesome saying of the Rabbis: ‘The disciple of the wise should have sufficient pride to stand in defence of the Law he represents.’ Self-assertion has therefore its legitimate sphere, and the ‘salt’ of individuality in religion and in society should in nowise be lost. There is the danger, however, of exaggerating our own view and importance: ‘it always needs much grace to see what other people are, and to keep a sense of moral proportion’ (Denney, Expos. Gr. Test. on Rom 12:3). In the adaptation of the Christian Church to society, and to reconcile conflicting interests, it requires humility ‘to adjust men in due order for the purposes of life’ (T. B. Strong’s Christian Ethics, Bampton Lect. 1895, p. 127).

5. Humility and science.—Christ’s interview with Nicodemus teaches that the assumption of knowledge (‘we know,’ Joh 3:2) may cover only ignorance and confusion. The ‘wise and understanding’ (Mat 11:25) receive no new light: self-satisfied pride and prejudice are the foes of spiritual enlightenment and intellectual advance. The true student and investigator of nature must still feel, like Newton, that, notwithstanding his progress and attainments, the great ocean of truth lies undiscovered before him. Docility, not dogmatism, is the mark of the inquirer, and the means of intellectual development. In this important and ever-changing region of science, R. H. Hutton has well observed that humility ‘means the docility of learners towards a teacher infinitely above them,’ and that it requires wisdom to see the true relations between different kinds of knowledge, and to keep physical knowledge from being turned to a false and dangerous use in the sphere of moral truth. Here also the master of truth and knowledge must take the place of a servant, and illustrate his greatness by his humility—‘and science is humble only when it uses its knowledge and its ignorance alike to help other men and not to lord it over them’ (Essay on ‘The Humility of Science’ in Aspects of Religious and Scientific Thought, 1901). So manifold is the function of this indispensable and crowning grace.

Literature.—Besides works above named, Grimm-Thayer’s Lex.; Moulton-Geden’s Concord. to Greek Test.; art. ‘Humility in Hasting’s Dictionary of the Bible vol. ii.; Herrmann in PR^{E [Note: RE Real-Encyklopädie fur protest. Theologic und Kirche.] 3 [Note: designates the particular edition of the work referred]} (‘Demut, Demutig’—an art. characteristic in its Ritschlian standpoint and criticism); E. Schreiber, art. in Jewish Encyc. 1904 (interesting and suggestive); B. Weiss, Bib. Theol. of NT, pp. 116, 117, and Ritschl, The Christian Doctrine of Justif. and Reconcil. ch. ix. § 65 (both in Clark’s translation ); A. B. Bruce, Training of the Twelve, chs. xiv. xxi.; Professor J. Seth, A Study of Ethical Principles^{4 [Note: designates the particular edition of the work referred]} , p. 264; Rothe, Sermons (‘The Humility of the Lord’—Clark’s translation ); Liddon, Some Words of Christ (‘True Greatness’); Church, Cathed. and Univ. Sermons (‘the Condescension of our Lord’); Dante, Purgatory, Cantos 10–12; R. Browning’s exquisite little poem, ‘Humility’ (Asolando); Kip. ling’s Recessional.

W. M. Rankin.

By: Kaufmann Kohler, E. Schreiber

The quality of being humble.

—Biblical Data:

Judaism, in its conception of humility as in its conception of many other things, stands between the two extremes of self-deification and self-effacement. Jeremiah, in urging the quality of humility and in denouncing boastfulness, qualifies his statement by saying, "Let not the wise man glorify himself in his wisdom, neither let the strong man glorify himself in his might, let not the rich glorify himself in his riches: but let him that glorifieth himself glorify in this, that he understandeth and knoweth me, that I am God who exercises love, justice, and righteousness" (Jer. ix. 22-23).

The prophet does not consider it sinful for man to rejoice in his achievements so long as he recognizes that all blessings flow from God, that they are all gifts of God. Riches, strength, and wisdom are nothing without God. "The silver is mine, and the gold is mine, saith the Lord" (Hag. ii. 9). God hath no pleasure "in the strength of the horse," nor in "the legs of a man" (Ps. cxlvii. 11 [A. V. 10]). "There is no wisdom nor understanding nor counsel against the Lord" (Prov. xxi. 30). Micah reduced the duties of man to three: justice, love, and humility. Abraham was humble: he spoke of himself as "but dust and ashes" (Gen. xviii. 27). Moses' greatest virtue was humility (Num. xii. 3). That this quality of the greatest prophet is particularly mentioned is sufficient proof of its importance in Jewish theology. But the humility of Moses shows best what this term means. While Moses at first does not wish to accept his great mission to redeem his enslaved people, because he mistrusts his ability to do so, after he has accepted it he is full of courage, energy, and decision. Yet he listens to the advice of Jethro, his father-in-law, and acts on it. When Joshua asked Moses to prohibit Eldad and Medad from prophesying in the camp, Moses answered: "Would God that all the Lord's people were prophets" (ib. xi. 29).

Heathendom, with its belief in fate which ordains man's destiny irrespective of merit, did not encourage humility and meekness, but gave rise to man's overbearing and arrogance. Not so Judaism.

(Ps. cxxvii. 1).

"Except the Lord build the house, they labor in vain that build it"

(Deut. viii. 10-18).

"Beware that thou forget not the Lord thy God. . . . And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, then thine heart be lifted up and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage. . . . And thou say in thine heart, My power and the might of mine hand have gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth"

Isaiah says:

(Isa. x. 13-15, R. V.).

"Shall the ax boast itself against him that heweth therewith? shall the saw magnify itself against him that shaketh it? as if a rod should shake them that lift it up, or as if a staff should lift up him that is not wood"

The same prophet pours out the vials of his righteous indignation against the proud in Israel:

(ib. ii. 7-12, R. V.).

"Their land also is full of silver and gold, neither is there any end of their treasures. . . . Their land also is full of idols; they worship the work of their own hands. . . . And the mean man is bowed down, and the great man is brought low. . . . Enter into the rock, and hide thee in the dust. . . . The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For there shall be a day of the Lord of hosts upon all that is proud and haughty and upon all that is lifted up; and it shall be brought low"

In the touching penitential psalm ascribed to David after his terrible arraignment by the prophet Nathan on account of his crime against Uriah and his wife Bath-sheba, humility is pointed out as the only true sacrifice acceptable to God: "For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise" (Ps. li. 18-19). The second Isaiah lays more stress on humility than on grand temples, churches, and mosques. "The heaven is my throne, and the earth is my footstool. Where is the house you can build me? Where is the place for my rest? For all these things has my hand made. But upon such a one will I look, upon the humble and him who is of a contrite spirit" (Isa. lxvi. 1-2).

It may thus be seen that the Jewish conception of humility is based on a proper estimate of the world and of the worth of man. Abraham, Moses, Gideon (who refused a crown), Saul, and David are set up as types of humility and meekness.

—In Rabbinical Literature:

The Talmud has even a higher view of humility than the Bible, and the teachers of Jewish ethics urge upon man not to rely too much on his own merits, as this might lead to self-conceit or self-deification. Our greatest merits are the result of God's aid. This is expressed in the daily morning prayer:

"Lord of all worlds, we can not plead the merit of our deeds before Thee. What are we? What is our virtue, what is our righteousness, our power, our strength? Truly, our mighty men are as naught before Thee, and the men of fame as though they had never been: the learned appear void of knowledge, and the wise like men without understanding."

But Judaism is likewise remote from the self-effacement of Buddhism and from the contempt of life preached by Christianity. It does not look upon earth as upon a "valley of tears" nor upon man as upon a worm creeping in the dust.

God is the highest type of humility. Among the ten degrees of moral perfection humility stands highest ('Ab. Zarah 20b; 'Ar. 16b). It is the expression of the highest reverence (Sanh. 43b), and the distinguishing feature of the "disciples of Abraham" (Ab. iii.). The prophet, in order to attain inspiration, must possess humility (Ned. 38a). It belongs next to mercy and charity among the ornaments of the true Jew (Lev. R. ix.). "Even poverty is blessed because it leads to humility" (Cant. R. i.). "He who humbles himself, him will God elevate; he whoelevates himself, him will God humiliate. He who runs after greatness, from him greatness will flee; he who flees from greatness, him will greatness follow" ('Er. 13a). "Be not like the upper threshold, which can not be reached by everybody, but be like the undermost, which is accessible to everybody. Even though the building may fall, the lowest threshold remains unharmed" (Ab. R. N. xxvi.; Derek Ereẓ Zuṭa iii.). Hillel said: "Remove from thy place two or three rows of seats and wait until they call thee back" (Lev. R. i.). Do not underrate the bad opinion which the common people may entertain regarding you (B.Ḳ. 93a; Pes. 113b; Sanh. 37). The small should not say to the great, "Wait" (Shab. 127; Pes. 6b; Yoma 37; Suk. 29; 'Er. 55). "Happy is the generation in which the great listen to the small, for then the more anxiously will the small listen to the great" (R. H. 25b; Ta'an. 15a, 18b; Meg. 11a, 13b, 14b, 18b).

The reason why the high priest was not allowed to officiate in his golden garments on the Day of Atonement was to remind him of humility (Yoma vii. 4; Yer. Yoma xii.; Ex. R. xli.; Lev. R. i.). Pride humiliates man (Yalḳ., Sam. 3). The "miẓnefet" (miter) atones for the sin of haughtiness (Zeb. 88b; Ḥul. 5b).

Examples of Humility.

The prayer of man will be effective only when he regards himself as dust (Soṭah. v. 48b, 71a, 82a; B. Ḳ. 81b; B. B. 10, 18b, 98a; Sanh. xi. 19b, 81a, 93b). "Jeroboam, the generation of the Flood, and the Sodomites were haughty" (Sanh. 106a, 108a, 109a). "Through humility calumny will cease" ('Ar. 15a). "I am God's creature, so is our fellow man: my sphere of usefulness is in the city; his, in the country. I have no more right to be overbearing on account of my work than he on account of his"—this was the motto of the sages of Jabneh (Ber. 17a). He who walks about haughtily insults the Shekinah (Ber. 43b). Humility is a quality especially appropriate for Israel (Ḥag. 9b; Ned. 20a; Mek., Yitro, xx. 17; Ber. 7a). Plagues come on account of haughtiness ('Ar. 17). The Messiah will not come until haughtiness shall have ceased in Israel (Sanh. 98). The haughty man, even if he be wise, will lose his power of prophecy (Pes. 6b). The haughty pollutes the land and curses God (Mek., Yitro, ix.; Soṭah 4b; Kallah 7). Humility is just as important as wisdom and the fear of God (Derek Ereẓ, Rabbah viii., xi.). The habit of the sage is to be humble, modest, and to bear insult (Shab. 88; Derek Ereẓ Zuṭa i.). Do not forget that the fly was created before man (Sanh. 38; Tan., Shemini, 9). "Be not proud on account of thy decisions" (Derek Ereẓ Zuṭa 6; Ab. iv. 7; Sanh. 7; Midr. Teh. cxix.; Soṭah 21; Pes. 50). R. Jonathan ben Amram during a famine insisted on receiving no more consideration in the distribution of bread than any other creature (B. B. 8b). Rabbi Ṭarphon felt sorry all his lifetime because he once saved his life by saying that he was a scholar (Ned. 62a). The ornament of the Torah is wisdom; and the ornament of wisdom is humility (Derek Ereẓ Zuṭa iv.).

God said to Moses, "Because of thy self-denial, the Torah shall be called by thy name" (Shab. 89a). Five men were highly endowed by divine grace, but pride was their downfall: Samson suffered through his strength; Saul, through his stature; Absalom, through his hair; Asa, through his feet; and Zedekiah, through his eyes (Soṭah 10a). Wherever God's omnipotence is found, one finds also his humility—in the Torah, in the Prophets, in the Hagiographa Meg. 29). Learn humility from Moses (Ab. R. N. ix., xxiii.). The spirit of God rests on the humble, as is seen in Moses (Ned. 35a; Mek., Yitro, ix.). David said: "My heart was not haughty when I was anointed king by Samuel, and when I conquered Goliath" (Yer. Sanh. 11; Ḥul. 88a). Johanan ben Zakkai said: "If thou hast acquired much knowledge of the Torah, do not pride thyself therein" (Ab. ii. 8; Sanh. 93; Ber. 9; Meg. 26). Why were the decisions of the Hillelites accepted? Because they were humble, quiet, and meek ('Er. 13). Saul and Judah acquired the kingdom through their humility (Tosef., Ber. iii.; Sanh. 92b). Be humble toward all people, but particularly toward thy own household (Tanna debe Eliyahu iv.). While God despises what is broken among the animals, he loves in man a broken heart. Man is ashamed to use a broken vessel; but God is near to men whose heart is broken (Lev. R. vii.). "If you minimize your merits, people will minimize your faults" (R. H. 17a). Among three who are participants of special divine love is he who does not insist on the recognition of his virtues (Pes. 113b; Ab. i. 19).

Maxims of Humility.

"Be pliant and flexible like the reed, because scholarship is only with the humble" (Derek Ereẓ Zuṭa viii. 1; Ta'an. 7; 'Ab. Zarah 6). He who humbles himself on account of the Torah will ultimately be elevated through it (Derek Ereẓ Zuṭa v.). Just as water in its course seeks the low lands and not the high ground, so the words of the Torah will be realized only among those who are endowed with a humble spirit (Ta'an. 7, with reference to Isa. lv. 1). The Shekinah will rest upon him that is of a meek spirit (Mek., Yitro). Hillel said: "My humility is my greatness, and my greatness is my humility" (Lev. R. i.). Pharaoh said boldly: "Who is God?" (Ex. v. 2); Nebuchadnezzar, "I shall ascend to the heights of the clouds" (Isa. xiv. 14); and Hiram. "Like a god I dwell in the midst of the ocean" (Ezek. xxviii. 2). But Abraham said, "I am but dust and ashes" (Gen. i. 18, 27); Moses and Aaron, "Who are we to go to Pharaoh?" (Ex. xvi. 16); and David, "I am a worm and no man" (Ps. xxii. 7); therefore God gave to them honor and greatness, and said, "When I made you great and exalted, you made yourselves lowly and humble" (Ḥul. 9). When man sacrifices a burnt offering he receives a reward for his offering; but whosoever offers his humility has merit as if he had offered all the sacrifices of the earth; for "not sacrifices of animals demandest thou, neither hast thou pleasure in burnt offerings. The sacrifices of God are a broken heart" (Ps. li. 18-19; Soṭah 8; Sanh. 63b; Ber. 32b). R. Levitas said: "Be of a humble spirit; for the end of man is the worm" (Ab. iv. 3). Even the eighth part of an eighth portion of haughtiness is an abomination in God's eyes (Soṭah 5). God intentionally selected for the purification of the leprous not only the proud cedar, butalso the humble hyssop (Lev. xiv. 4, 6). God ignored the high mountains and selected the smallest, Mount Sinai, for the revelation of the Ten Commandments (Soṭah 8). The humble stand higher than the pious ('Ab. Zarah 2). The spirit of God will not rest on the haughty (Suk. iii. 1; Ḥag. 14b; Shab. 92a; Ned. 38). He only will share in the blessings of future salvation who is humble and continually enriches his store of knowledge without the least self-conceit (Sanh. 88b).

But, while Judaism highly praises humility and meekness, it wisely limits and restricts this virtue, which, carried to the extreme, would be cowardice. Humility must not be practised at the expense of manhood. "The disciple of the wise," the Rabbis say, "should have sufficient pride to stand in defense of the Law he represents" (Soṭah 5a).

Bibliography:

E. Schreiber, Die Prinzipien des Judenthums, Leipsic, 1877.

HUMILITY.—Trench defines ‘humility’ as the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves. Alford, Ellicott, Salmond, Vincent, and many others agree. It is an inadequate and faulty definition. A man may be small and may realize his smallness, and yet be far from being humble. His spirit may be full of envy instead of humility. He may be depressed in spirit because he sees his own meanness and general worthlessness, and yet he may be as rebellious against his lot or his constitutional proclivities as he is clearly cognizant of them. Low-mindedness is not lowly-mindedness. The exhortation of Php 2:3 does not mean that every man ought to think that everybody else is better than himself in moral character, or in outward conduct, or in natural or inherited powers. That would be impossible in some cases and untruthful in many others. It is not an exhortation to either an impossibility or an untruthfulness. A better definition of the Christian grace of humility is found in the union of highest self-respect with uttermost abandon of sacrifice in service. A man who knows his own superior worth and yet is willing to serve his inferiors in Christian love is a humble man. The classic example in the NT is Joh 13:3-15. The Lord, knowing that the Father had given all things into His hands, and that He came forth from God and would go again unto God, knowing His incomparable superiority to every one in that company, was yet so meek and lowly in heart, so humble in spirit and ready for service, that He girded Himself with a towel and washed the disciples’ feet. The consciousness of His own transcendent worth was in no respect inconsistent with His humility. Genuine humility leads the strong to serve the weak. It never underestimates its own worth, but in utter unselfishness it is ready to sacrifice its own claims at any moment for the general good. Genuine humility loses all its self-conceit but never loses its self-respect. It is consistent with the highest dignity of character and life. Hence we may rightly call the Incarnation the Humiliation of Christ. He stood at the head of the heavenly hierarchies. He was equal with God. There was no dignity in the universe like unto His. Yet He humbled Himself to become a man. He made Himself of no reputation. He came not to be ministered unto, but to minister. He was the servant of all. There was no humility in the universe like unto His. He never forgot His dignity. When Pilate asked Him if He were a king, He answered that He was. He stood in kingly majesty before the mob, in kingly serenity before the magistrates; He hung as King upon the cross. Yet He never forgot His humility. Being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. St. Paul exhorts, ‘Let this mind be in you which was also in Christ Jesus’ (Php 2:5-11). God giveth grace to all who are thus humble (Jas 4:6).

When Augustine was asked, ‘What is the first article in the Christian religion?’ he answered, ‘Humility.’ And they said, ‘What is the second?’ and he said, ‘Humility.’ And they said, ‘What is the third?’ and he said the third time, ‘Humility.’ Pascal said: ‘Vanity has taken so firm a hold on the heart of man, that a porter, a hodman, a turn-spit, can talk greatly of himself, and is for having his admirers. Philosophers who write of the contempt of glory do yet desire the glory of writing well, and those who read their compositions would not lose the glory of having read them. We are so presumptuous as that we desire to be known to all the world; and even to those who are not to come into the world till we have left it. And at the same time we are so little and vain as that the esteem of five or six persons about us is enough to content and amuse us.’

D. A. Hayes.

A moral virtue which restrains the inordinate appetite for high things. Its foundation is the knowledge of ourselves and of our relations to God. The former recognizes our natural weakness, checking presumption; and our defects and sins, forbidding self-exaltation over others. The latter acknowledges our subjection to God’s law and His providence, inclining to submission to creatures for God’s sake. Thus humility is necessary for salvation. "Unless you become as little children you shall not enter the Kingdom of Heaven" (Matthew 18).

The word humility signifies lowliness or submissiveness an it is derived from the Latin humilitas or, as St. Thomas says, from humus, i.e. the earth which is beneath us. As applied to persons and things it means that which is abject, ignoble, or of poor condition, as we ordinarily say, not worth much. Thus we say that a man is of humble birth or that a house is a humble dwelling. As restricted to persons, humility is understood also in the sense of afflictions or miseries, which may be inflicted by external agents, as when a man humiliates another by causing him pain or suffering. It is in this sense that others may bring about humiliations and subject us to them. Humility in a higher and ethical sense is that by which a man has a modest estimate of his own worth, and submits himself to others. According to this meaning no man can humiliate another, but only himself, and this he can do properly only when aided by Divine grace. We are treating here of humility in this sense, that is, of the virtue of humility.The virtue of humility may be defined: "A quality by which a person considering his own defects has a lowly opinion of himself and willingly submits himself to God and to others for God’s sake." St. Bernard defines it: "A virtue by which a man knowing himself as he truly is, abases himself." These definitions coincide with that given by St. Thomas: "The virtue of humility", he says, "Consists in keeping oneself within one’s own bounds, not reaching out to things above one, but submitting to one’s superior" (Summa Contra Gent., bk. IV, ch. lv, tr. Rickaby).To guard against an erroneous idea of humility, it is necessary to explain the manner in which we ought to esteem our own gifts in reference to the gifts of others, if called upon to make a comparison. Humility does not require us to esteem the gifts and graces which God has granted us, in the supernatural order, less than similar gifts and graces which appear in others. No one should esteem less in himself than in others these gifts of God which are to be valued above all things according to the words of St. Paul: "That we may know the things that are given us from God." (1 Corinthians 2:12). Neither does humility require us in our own estimation to think less of the natural gifts we possess than of similar, or of inferior, gifts in our neighbours; otherwise, as St. Thomas teaches, it would behove everyone to consider himself a greater sinner or a greater fool than his neighbour; for the Apostle without any prejudice to humility was able to say: "We by nature are Jews, and not of the Gentiles sinners" (Galatians 2:15). A man, however, may generally esteem some good in his neighbour which he does not himself possess, or acknowledge some defect or evil in himself which he does not perceive in his neighbour, so that, whenever anyone subjects himself out of humility to an equal or to an inferior he does so because he takes that equal or inferior to be his superior in some respect. Thus we may interpret the humble expressions of the saints as true and sincere. Besides, their great love of God caused them to see the malice of their own faults and sins in a clearer light than that which is ordinarily given to persons who are not saints.The four cardinal virtues are prudence, justice, fortitude, and temperance, and all other moral virtues are annexed to theses either as integral, potential, or subjective parts. Humility is annexed to the virtue of temperance as a potential part, because temperance includes all those virtues that refrain or express the inordinate movements of our desires or appetites. Humility is a repressing or moderating virtue opposed to pride and vainglory or that spirit within us which urges us to great things above our strength and ability, and therefore it is included in temperance just as meekness which represses anger is a part of the same virtue. From what we have here stated it follows that humility is not the first or the greatest of the virtues. The theological virtues have the first place, then the intellectual virtues, as these immediately direct the reason of man to good. Justice is placed in the order of the virtues before humility, and so should obedience be, for it is part of justice. Humility is, however, said to be the foundation of the spiritual edifice, but in a sense inferior to that in which faith is called its foundation. Humility is the first virtue inasmuch as it removes the obstacles to faith -- per modum removens prohibens, as St. Thomas says. It removes pride and makes a man subject to and a fit recipient of grace according to the words of St. James: "God resisteth the proud, and giveth his grace to the humble" (James 4:6). Faith is the first and the positive fundamental virtue of all the infused virtues, because it is by it we can take the first step in the supernatural life and in our access to God: "For he that cometh to God, must believe that he is, and is a rewarder to them that seek him" Heb., xi, 6). Humility, inasmuch as it seems to keep the mind and heart submissive to reason and to God, has its own function in connection with faith and all the other virtues, and it may therefore be said to be a universal virtue.It is therefore a virtue which is necessary for salvation, and as such is enjoined by Our Divine Saviour, especially when He said to His disciples: "Learn of me, because I am meek, and humble of heart: and you shall find rest to your souls" (Matthew 11:29). He also teaches this virtue by the words, "Blessed are ye when they shall revile you, and persecute you and speak all that is evil against you, untruly, for my sake: Be glad and rejoice, for your reward is very great in heaven" (Matthew 5:11-12). From the example of Christ and His Saints we may learn the practice of humility, which St. Thomas explains (Contra Gent., bk, III, 135): "The spontaneous embracing of humiliations is a practice of humility not in any and every case but when it is done for a needful purpose: for humility being a virtue, does nothing indiscreetly. It is then not humility but folly to embrace any and every humiliation: but when virtue calls for a thing to be done it belongs to humility not to shrink from doing it, for instance not to refuse some mean service where charity calls upon you to help your neighbours. . . .Sometimes too, even where our own duty does not require us to embrace humiliations, it is an act of virtue to take them up in order to encourage others by our example more easily to bear what is incumbent on them: for a general will sometimes do the office of a common soldier to encourage the rest. Sometimes again we may make a virtuous use of humiliations as a medicine. Thus if anyone’s mind is prone to undue self-exaltation, he may with advantage make a moderate use of humiliations, either self-imposed, or imposed by others, so as to check the elation of his spirit by putting himself on a level with the lowest class of the community in the doing of mean offices."The Angelic Doctor likewise explains the humility of Christ in the following words: "Humility cannot befit God, who has no superior, but is above all. . . .Though the virtue of humility cannot attach to Christ in His divine nature; it may attach to Him in His human nature and His divinity renders His humility all the more praiseworthy, for the dignity of the person adds to the merit of humility; and there can be no greater dignity to a man than his being God. Hence the highest praise attaches to the humility of the Man God, who to wean men’s hearts from worldly glory to the love of divine glory, chose to embrace a death of no ordinary sort, but a death of the deepest ignominy" (Summa Contra Gent., tr. Rickaby, bk. IV. ch. lv; cf. bk. III, ch. cxxxvi). St. Benedict in his rule lays down twelve degrees of humility. St. Anselm, as quoted by St. Thomas, gives seven. These degrees are approved and explained by St. Thomas in his "Summa Theologica" (II-II:161:6). The vices opposed to humility are, pride: by reason of defect, and a too great obsequiousness or abjection of oneself, which would be an excess of humility. This might easily be derogatory to a man’s office or holy character; or it might serve only to pamper pride in others, by unworthy flattery, which would occasiontheir sins of tyranny, arbitrariness, and arrogance. The virtue of humility may not be practised in any external way which would occasion such vices or acts in others.-----------------------------------ARTHUR DEVINE Transcribed by Love Dedicated to Thomas Mohan Barrett The Catholic Encyclopedia, Volume VIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York

hū̇-mil´i-ti (ענוה, ‛ănāwāh; ταπεινοφροσύνη, tapeinophrosúnē):

(1) The noun occurs in the Old Testament only in Pro 15:33; Pro 18:12; Pro 22:4, but the adjective “humble” appears frequently as the translation of ‛ānı̄, ‛ānāw, shāphāl, meaning also “poor,” “afflicted”; the verb, as the translation of ‛ānāh, “to afflict,” “to humble,” and of kāna‛, “to be or become humbled”; cānā‛, “to be lowly,” occurs in Mic 6:8. For “humble” (Psa 9:12; Psa 10:12) the Revised Version (British and American) has “poor”; Psa 10:17; Psa 34:2; Psa 69:32, “meek”; for “humbled” (Psa 35:13), “afflicted” (Isa 2:11; Isa 10:33), “brought low”; for “He humbleth himself” (Isa 2:9) “is brought low,” margin “humbleth himself”; Psa 10:10, “boweth down”; tapeinophrosunē is translated “humility” (Col 2:18, Col 2:23; 1Pe 5:5); in several other places it is translated “lowliness” and “lowliness of mind”; tapeinós is translated “humble” (Jas 4:6; 1Pe 5:5; elsewhere “lowly,” etc.; 1Pe 3:8, tapeinóphrōn), the Revised Version (British and American) “humble-minded”; tapeinóō, “to humble,” occurs frequently (Mat 18:4; Mat 23:12, etc.); tapeı́nōsis is “humiliation” (Act 8:33); for “vile body” (Php 3:21) the Revised Version (British and American) gives “body of our humiliation.”

(2) (a) In the Old Testament as well as in the New Testament, humility is an essential characteristic of true piety, or of the man who is right with God. God humbles men in order to bring them to Himself (Deu 8:2, Deu 8:3, etc.), and it is when men humble themselves before Him that they are accepted (1Ki 21:29; 2Ch 7:14, etc.); to “walk humbly with thy God” completes the Divine requirements (Mic 6:8). In Psa 18:35 (2Sa 22:36) the quality is ascribed to God Himself, “Thy gentleness (or condescension) hath made me great.” Of “him that hath his seat on high” it is said, (Hebrew) “humbleth (shāphēl) himself to behold the things that are in heaven and in the earth” (Psa 113:6). It is in the humble heart that “the high and lofty One,... whose name is Holy” dwells (Isa 57:15; compare Isa 66:2).

(b) The word tapeinophrosunē is not found in classical Greek (Lightfoot); in the New Testament (with the exception of 1Pe 5:5) it is Pauline. In Greek pre-Christian writers tapeinos is, with a few exceptions in Plato and Platonic writers, used in a bad or inferior sense - as denoting something evil or unworthy. The prominence it gained in Christian thought indicates the new conception of man in relation to God, to himself, and to his fellows, which is due to Christianity. It by no means implies slavishness or servility; nor is it inconsistent with a right estimate of oneself, one’s gifts and calling of God, or with proper self-assertion when called for. But the habitual frame of mind of a child of God is that of one who feels not only that he owes all his natural gifts, etc., to God, but that he has been the object of undeserved redeeming love, and who regards himself as being not his own, but God’s in Christ. He cannot exalt himself, for he knows that he has nothing of himself. The humble mind is thus at the root of all other graces and virtues. Self-exaltation spoils everything. There can be no real love without humility. “Love,” said Paul, “vaunteth not itself, is not puffed up” (1Co 13:4). As Augustine said, humility is first, second and third in Christianity.

(c) Jesus not only strongly impressed His disciples with the need of humility, but was in Himself its supreme example. He described Himself as “meek and lowly (tapeinos) in heart” (Mat 11:29). The first of the Beatitudes was to “the poor in spirit” (Mat 5:3), and it was “the meek” who should “inherit the earth.” Humility is the way to true greatness: he who should “humble himself as this little child” should be “the greatest in the kingdom of heaven”; “Whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted” (Mat 18:4; Mat 23:12; Luk 14:11; Luk 18:14). To the humble mind truth is revealed (Mat 11:25; Luk 10:21). Jesus set a touching example of humility in His washing His disciples’ feet (Jn 13:1-17).

(d) Paul, therefore, makes an earnest appeal to Christians (Php 2:1-11) that they should cherish and manifest the Spirit of their Lord’s humility - “in lowliness of mind each counting other better than himself,” and adduces the supreme example of the self-emptying (kénōsis) of Christ: “Have this mind in you, which was also in Christ Jesus,” etc. The rendering of heautō̇n ekénōsen (Php 2:7 the King James Version) by “he humbled himself” has given rise to the designation of the Incarnation as “the Humiliation of Christ.”

(e) There is a false humility which Paul warns against, a self-sought, “voluntary humility” (Col 2:18, Col 2:23). This still exists in many forms, and has to be guarded against. It is not genuine humility when we humble ourselves with the feeling that we are greater than others, but only when we do not think of self at all. It is not alone the sense of sin that should create the humble spirit: Jesus had no sin. It belongs not merely to the creature, but even to a son in relation to God. There may be much self-satisfaction where sinfulness is confessed. We may be proud of our humility. It is necessary also always to beware of “the pride that apes humility.”

(ôáðåéíïöñïóýíç)

1. In the OT.-The word is common in the NT, but, according to Lightfoot (Phillippians4, 1878, p. 109], does not occur earlier. ‘Even the adjective ôáðåéíüöñùí and the verb ôáðåéíïöñïíåῖí, though occurring once each in the Septuagint (Pro_29:23, Psa_130:2), appear not to be found in classical Greek before the Christian era.’ Moreover, in heathen writers ôáðåéíüò has almost invariably a bad meaning: it signifies ‘grovelling,’ ‘abject.’

‘It was one great result of the life of Christ,’ says Lightfoot (loc. cit.), ‘to raise “humility” to its proper level; and, if not fresh coined for this purpose, the word ôáðåéíïöñïóýíç now first became current through the influence of Christian ethics.’

All the same, it is to be recognized that the virtue of humility is greatly commended in the OT, and its place in the Christian ethic can only be properly understood when we remember this. Especially in the Psalms and Proverbs and some of the Prophets is the value of humility recognized, and the NT writers sometimes enforce what they have to say on the subject by a quotation from the OT (cf., for instance, Pro_3:34, Jam_4:6).

2. In the NT.-The value of humility was a chief point in the teaching of Jesus Himself, and the apostolic writers follow Him in their estimate of it. The root of humility, as it is described in the NT, is a true estimate of oneself as in the sight of God. It presupposes, therefore, a knowledge of our weakness. ‘Recognizing this, man ceases to hold himself of great account, and therefore easily believes that others are more excellent than himself, nor takes it amiss that they are preferred before him’ (J. F. Buddeus, Institutiones Theologiœ Moralis, Leipzig, ed. 1727, p. 141).

Above all, however, the recognition of one’s position in the sight of God leads to humility towards Him. Before Him no one can boast (1Co_4:6); whatever merit one possesses rests upon the Divine grace (1Co_4:7). ‘He is humble before God, who attributes nothing to himself, or to his own strength, and regards himself as simply unworthy of all Divine benefits’ (Buddeus, loc. cit.; cf. 1Pe_5:6, Jam_4:16, Act_2:20).

But, as has been already indicated, humility is also to be exercised towards our fellow-men. St. Paul and St. Peter alike enforce the need of such humility (Php_2:3-5, Col_3:12; cf. 1Co_13:4, 1Pe_5:5). St. Paul, moreover, adduces as the great example of such humility the humility of Christ in the Incarnation, in that He laid aside the form of God, and took upon Him that of a servant, becoming obedient to death, even the Death of the Cross (Php_2:5-8). It is not necessary here, in simply treating of the virtue of humility in the apostolic writings, to go on to discuss the Kenosis, on which so much has been said and written; but it may perhaps fitly be pointed out how this instance of the Lord’s humility in the Incarnation has been made use of in Catholic Christianity from Augustine onwards. Pride, according to St. Augustine, is the root of all sins; therefore to cure it God wrought in the Incarnation by introducing into humanity the antidote of humility. The humility of Christ is the cure of man’s pride. By St. Francis of Assisi this humility of Jesus was connected closely with the thought of His earthly privations; and thus was struck the key-note of the peculiar mediaeval piety of the imitation of the lowly Jesus.

3. In the Apostolic Fathers.-Among the sub-apostolic writings outside the NT, 1 Clem. stands out because of its particular emphasis on humility. It may indeed almost be regarded as a sermon on humility, with many instances, examples, and exhortations. The emphasis on this particular virtue follows naturally from the situation at Corinth, which the Epistle of the Roman Church through Clement is intended to deal with. A contention has taken place in the Church, in which two parties are involved. The majority of the community are on the one side, led by a few headstrong and self-willed persons (1:1). On the other side are the officers of the Church, the presbyters, with very little support in the Church. During the conflict some presbyters have actually been deposed by the Church (44:6). The Epistle of the Roman Church, indited by Clement, is intended to bring about the submission of the Church to its presbyters, and so restore unity. No wonder then that such stress is laid on the virtue of humility. What is aimed at is to produce a proper submission to constituted authority in place of the present sedition against it. To quote the passages on humility would occupy too much space. ôáðåéíüò occurs in xxx. 2, Leviticus 6, lix. 3; ôáðåéíïöñïíÝù in ii. 1, xiii. 1, 3, xvi. 1f., 17, xvii. 2, xxx. 3, xxxviii. 2, lxii. 2; ôáðåéíïöñïóýíç in xxi. 8, xxx. 8, xxxi. 4, xliv. 3, lvi. 1, lviii. 2; ôáðåéíüöñùí in xix. 1; ôáðåéíüù in xviii. 8, 17, lix. 3; and ôáðåßíùóéò in xvi. 7, liii. 2, Leviticus 6. Two passages will give an idea of the general drift of the exhortation and argument on the point of humility. ‘Let us therefore be lowly-minded, brethren, laying aside all arrogance and conceit and folly and anger, and let us do that which is written. For the Holy Ghost saith, Let not the wise man boast in his wisdom, nor the strong in his strength, neither the rich in his riches; but he that boasteth, let him boast in the Lord, that he may seek Him out, and do judgment and righteousness’ (xiii. 1 [Lightfoot’s translation ]). ‘For Christ is with them that are lowly of mind, not with them that exalt themselves over the flock. The scepter [of the majesty] of God, even our Lord Jesus Christ, came not in the pomp of arrogance or of pride, though He might have done so, but in lowliness of mind, according as the Holy Spirit spake concerning Him [here are quoted Isa_53:1-12 and Psa_22:6-8]. Ye see, dearly beloved, what is the pattern that hath been given unto us; for if the Lord was thus lowly of mind, what should we do, who through Him have been brought under the yoke of His grace’ (ib. xvi. 1, 2, 17).

The Epistle of Barnabas also commends humility: it is a point in the way of light (xix. 3). Cf. also Ign. Smyrn. vi. 1, ‘Let no one’s position puff him up; for faith and love are everything, of which things nothing takes precedence.’ Cf. yet again Hermas, Mand. xi. 3, where humility appears as the mark of the true prophet, by which he may be surely known from all false prophets.

4. St. Paul and false humility.-In conclusion, mention must be made of St. Paul’s condemnation of a false humility in Col_2:18; Col_2:23. Certain false teachers had appeared at Colossae, who maintained that a perfection beyond that attainable by ordinary Christians could be realized only by a ãíῶóéò, which paid special worship to the angelic powers, and reverenced the particular ordinances enjoined by them. ‘Amongst these ordinances were Jewish circumcision and the observance of Jewish feast-days, new moons and sabbaths. We may remember that Paul himself in Gal. (Gal_3:19; Gal_4:3; Gal_4:8-10) regards the Jewish ceremonies as ordinances of the angels of the Jewish law. But it was not merely the Jewish law which was observed by the Colossian teachers; they added other precepts of their own of an ascetic character by the observance of which especially communion with the angels might be attained. The idea is that, as the angels are above this world, so the ascetic, by cutting himself off from the things of the world, draws near to the angels, and becomes fit to associate with them’ (R. S. Franks, Bible Notes on the Writings of St. Paul, 1910, p. 76).

St. Paul declares all such subservience to the angels to be a false humility, inasmuch as it detracts from the true reverence due to Christ alone, who is the Head of the angels, whose power over the world, moreover, He has broken by His Cross, by dying on which He annulled the bond they held against men in the Law (Col_2:14-15).

Literature.-A. Ritschl, The Christian Doctrine of Justification and Reconciliation, Eng. translation , 1900, p. 632; W. Herrmann, The Communion of the Christian with God, Eng. translation , 1906, p. 267; E. Hatch, Memorials, 1890, pp. 137, 213; H. P. Liddon, Sermons preached before the University of Oxford, 1st ser., 1869, p. 139, 2nd ser., 1879, p. 18; W. R. Inge, Faith and Knowledge, 1904, p. 107; J. Warschauer, The Way of Understanding, 1913, p. 140.

R. S. Franks.

The words ‘humility’ and ‘humble’, which are from the same basic word, have a variety of meanings. In some cases they are associated with ideas of poverty or affliction (1Sa 2:8; Psa 37:11; Psa 37:14; Isa 29:19; Php 4:12; Jas 1:9), in others with ideas of embarrassment or shame (Isa 53:3; Isa 53:8; Act 8:33; 2Co 9:4; 2Co 11:7; 2Co 12:21; Php 3:21; Jas 1:10). Their most common usage, however, is in relation to attitudes of modesty, selflessness, gentleness, grace, meekness and forbearance. Humility in this sense is one of the virtues most pleasing to God. Its opposite, pride, is one of the evils most hateful to him (Num 12:3; Pro 6:16-17; Dan 5:22-23; Mic 6:8; Jas 4:6; 1Pe 5:5; see PRIDE).

Jesus Christ is the great example of humility. In an act of total self-denial, the eternal Son of God humbled himself to the extent of taking human form and in the end dying to save sinners (Php 2:5-11). He was never boastful and never acted in a way that advanced his own interests. Always he submitted to his Father’s will, so that he not only served God but also served those among whom he lived (Mat 12:19-20; Mat 20:28; Joh 5:30-32).

Just as Jesus humbled himself in living and dying for sinners, so sinners must humble themselves in repenting of their sins if they are to receive God’s forgiveness. God gives sinners no cause to boast in anything they might achieve. They can do nothing but acknowledge how helpless they are before God and humbly accept God’s mercy (2Ch 7:14; 2Ch 12:6-7; 2Ch 34:27; Luk 18:9-14; Rom 3:27; Rom 10:3). Humility characterized Christ’s kingship (Mat 21:5), and only through humility can anyone enter his kingdom (Mat 18:1-4).

Christians have a responsibility to develop humility in their lives. It is part of the life to which God has called them (Eph 4:1-2; Col 3:12), it is a characteristic of life in God’s kingdom (Mat 20:20-27) and it is the product of the Spirit’s work in the life of the individual (Gal 5:23). If they are to learn humility, they must be willing to take the lowest place and serve others (Luk 22:24-27; Joh 13:3-17). Such humility will help produce genuine fellowship in the church. It will prevent Christians from competing with each other to see who is the greatest among them (Mar 9:33-37; Rom 12:16; 2Co 10:12; Gal 6:3; Eph 4:2; Php 2:3).

Those who look for status and praise may gain what they seek, but their reward will be short-lived (Mat 6:1-5; Mat 6:16). God exalts those who humble themselves, but humbles those who exalt themselves (Pro 3:34; Pro 15:33; Pro 18:12; Isa 2:11; Isa 5:15; Mat 23:12; Luk 1:48-53 : Jas 4:10; 1Pe 5:6).

The attitude of the Christian that teaches us not to "...think more highly of himself than he ought to think; but to think so as to have sound judgment..." (Rom 12:3). It teaches us to prefer others over ourselves (Rom 12:10). It is knowing our true position before God. It is not self-abasement or demeaning one’s self. "God is opposed to the proud, but gives grace to the humble" (Jas 4:6). Humility is necessary to be a disciple of Jesus (Mat 18:3-4). The humility of Jesus is described in Php 2:5-8, "Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross!" (NIV).