Formation to Humility: Days Four, Five, Six
Day Four: Humility, the Foundation of the Virtues. Humility bases the spiritual life on God. It gives confidence in God. And it gives purity of intention.
St. John Vianney said, "Pride is the chain of the rosary of all the vices; humility is the chain of the rosary of all the virtues." The spiritual writers insist that humility is the basis of spiritual perfections, identified with practicing the sum of the virtues, dispositions, and powers that bring about good and moral greatness. Humility is the foundation because it reveals God as the beginning and end of acts of virtue. Excess of self-love causes us to regard ourselves as the beginning and to ignore our need of God. Pride blinds us to the dangers of not consulting God. Humility keeps us from relying on our own strength and of praising ourselves for any good we have done.
The proud, with excessive desire for the esteem of others, find their end in themselves and their own interests, valuing only what will bring repute and praise. While their good deeds, sacrifices, and attempts are humanly noble, since they are done without God as their end, these acts are not supernatural and have nothing in common with spiritual perfection. Humility restores to God His right of being the end of all our acts, as He is their source, and all is for His greater glory.
Our acts of virtue arise either from our desire to please and glorify God or to exalt ourselves and gain praise from others. Our struggle is between God and our pride. Are our lives directed to God or to ourselves?
Humility causes us to have confidence in God. Without God, we can do nothing. If we forget this truth, humility recalls it and shows us the consequences. We need God's graces; they are indispensable, and in order to receive them, we must be humble. God has made humility the condition for receiving His gifts. "Humility is a mistrust of self which almost instinctively turns to God in trust. The humble souls says: 'I know myself and I see that I can do nothing; I know God and I know that with Him I can do all things. The more I feel that I am little, weak, and inclined to evil, the more I feel disposed to place in God all my trust.'"
Purity of intention comes by way of humility. The proud offend God through injustice and noncomformity to His will. Humility "inspires us to say, 'I act for God.' This is wisdom, equity, and purity of intention." Our total orientation must be toward God. We may not formally exclude God from our intentions, but we leave Him out.
"The humble soul is freed from obsession with self, confesses and respects the rights of God, and regulates his life by them. Should he deviate, he recognizes the fact and returns. For such souls, purity of intention is a need, and 'the light that enlightens' all their acts." These souls are in God's will: they desire and love all that He desires and loves. "They accept with the same peaceful surrender trials from without and desolation within."
"Purity of intention and trust in God are the daughters of humility. Purity of intention directs, trust inspires, and together they start the progress which leads step by step to perfection. God here on earth is the object of the pursuit; in Heaven He will be the end acheived."
Day Five: Spiritual Formation Corrupted by Pride. We must now think back upon our spiritual formation and examine the reasons why we wanted to do good and the exterior infuleces which might have sustained us. What was inspired by God's interests, and what was brought on be desire for esteem? We must recognize the aspects of spiritual formation corrupted by pride and the signs of this corruption.
Many souls are formed to the spiritual life through the active influence of unconscious pride. We might be one of these souls. Since man is essentially imitative and is subject to and adaptive to environmental influences, we must examine ourselves in light of these facts.
Who and what influenced our ideas and sphere in which we lived? It was probably a pious atmosphere in which the spiritual life was valued. Good and saintly people were admired, books and conversations helped develop this impression. We esteemed these things. but were the sentiments which motivated us to goodness absolutely pure? Or, was our fervor influenced by movement favored with general esteem? Were we content with serving God have a little to do with self-satisfaction and conscious or not, of the good opinions others would hold of me?
"In a virtuous environment, humility is esteemed and admired above all else; it is recognized as the chief virtue after charity. It is almost impossible not to put on its outward forms, adopt its expressions and even a sort of inner sentiment; one needs to feel that on is humble. This humility can, doubtless, be genuine, for such influences are favorable for its growth. But it can also, and very easily, be apparent rather than real....A naturally proud soul is deceived, and pursues the aura of humility not humility itself."
To discern if our humility is true, we judge the fruits. If we changed environments, did our fervor grow cold? Did zeal for perfection and especially for humility diminish? Did this happen quickly and without much resistant or agitation on our parts? Even if the new environment admired and esteemed the same values, to a lesser degree, do we adapt ourselves to this environment--in the ways having most to do with our self-love?
Another indicator of spiritual formation contaminated by pride is our attitude taken in face of contradictions, failures, injustice, and contempt. A troubled mind and heart and sadness are signs of imperfect virtue. Real discouragement, anger, jealousy and revolt are signs of deep-rooted, over-bearing pride. A true humility would fill us with calm and resignation, perhaps even with supernatural contentment and sublime joy, such as of the apostles when scourged for Jesus' name.
O God, thank You for helping us to see the roots of our lives. May we begin again? Are our apparent virtues simply the effect of good of our environment? What would we be like if all that would change--people, position, occupation?
"O my God, create in me a new soul, truly humble. St. Jerome said, 'Many pursue the shadow of humility, few the reality.' I would be one of those few."
Day Six: Humility, Guardian of the Virtues. If the foundation of our spiritual life contains unconscious pride, the danger of collapse is ever present. If it is founded on God, we can be reassured of the past but not of the future, for pride lurks. "St. Anthony, appalled by a vision which showed him the world full of snares, cried out, 'Lord, how shall I escape?' A voice replied: 'By humility'.
"This virtue is at once the basis and the guardian of the other virtues, by making God the beginning and the end of our acts of virtue; pride falsely attributes them to itself....The humble are constantly aware of the need of God, of His indulgence and succor. Seeing their wretchedness and weakness, they feel as men who must walk with a wound that is aggravated by each movement."
Humility is the salt that preserves us from corruption. St. Jerome wrote to a spiritual daughter, "Hold nothing more dear than humility, for it is the chief preserver and guardian of all the virtues." It defends them against the corruption of pride. The higher the degree we have ofa a virtue, the greater hold does it give to pride because all good is matter for the vain complacency of the soul and for the praise of men.
Vain complacency is the start of disrupting a virtue. It slips into consolations and confuses our sense of contentment in the glory of God. It is slow in doing this and dulls our vigilance, poisoning our very finest virtues. The desire for esteem then follows. The praise we hear from outside feels good on the inside. Even if we persuade ourselves that we will not be charmed away, the pleasure is very real and profound. Eventually, even carefully built perfection becomes corrupted by these effects.
Humility is the only recourse to prevention. "A virtue does not exist, says St. Augustine, unless humility accompanies it." Humility spreads through the spiritual life like salt to preserve it. "It averts a too personal preoccupation, and orientates and satisfies the mind with God." In order for this to occur, humility must be real and active and must respond with the ease and spontaneity which comes with long habit. "In other words, the power of humility must function as smoothly as previously did pride."
We have heard that pride blinds. Spiritual masters have known so well this directly opposite effect of humility that they insist upon humililty's presence in the discernment of souls. Was a virtue true or false, did the extraordinary prayer come from God, was the vision real or illusory? The decisions are based on the previous humility of the favored person. This same rule should be applied to our ordinary virtues. We can bring to mind examples of others being blinded by pride and beware our own judgments of ourselves, if we do not find ourselves small and pitiful.
If others consider us better, they do not know our many weaknesses. God knows. "If I am to be put, and to stay, in my place, my humility must be enlightened, must extend to my intelligence; must ceaselessly remind it of my nothingness, ny misdeeds; it must be a true virtue." It is easy to go astray, to arrange duties that coincide with our ideas and tastes. We excuse our faults and repeat them and grow cold in sensing the need for prayer, we live for ourselves and feel little or no remorse. This is tepedity which suppresses the desire and will for perfection.
Humility gives a feeling for truth and instinct for what is good. Humility would stop tepedity. At minimum, we would have a sense of self-mistrust, with an inner determination to overcome ourselves, or of then knowing we are resisting grace otherwise.
Under the control of humility, "the soul, mistrusting itself, follows the safe methods, gladly asks advice, fears dangerous occasions, prays without ceasing, makes use of every aid. It may have great virtues, it ignores them. It may be confirmed in the practice of virtue, but still is aware of its own weakness. Its virtues have found a perfect guardian." Without humility, there are sure to be many falls, and some quite serious. We all know this truth.
"Let me not, O my God, be one of those proud souls, whom You humble by abandoning them to their own weakness, and by allowing them to make lamentable falls; grant me the grace ever to have a lively sentiment of fear and of self-mistrust."
St. John Vianney said, "Pride is the chain of the rosary of all the vices; humility is the chain of the rosary of all the virtues." The spiritual writers insist that humility is the basis of spiritual perfections, identified with practicing the sum of the virtues, dispositions, and powers that bring about good and moral greatness. Humility is the foundation because it reveals God as the beginning and end of acts of virtue. Excess of self-love causes us to regard ourselves as the beginning and to ignore our need of God. Pride blinds us to the dangers of not consulting God. Humility keeps us from relying on our own strength and of praising ourselves for any good we have done.
The proud, with excessive desire for the esteem of others, find their end in themselves and their own interests, valuing only what will bring repute and praise. While their good deeds, sacrifices, and attempts are humanly noble, since they are done without God as their end, these acts are not supernatural and have nothing in common with spiritual perfection. Humility restores to God His right of being the end of all our acts, as He is their source, and all is for His greater glory.
Our acts of virtue arise either from our desire to please and glorify God or to exalt ourselves and gain praise from others. Our struggle is between God and our pride. Are our lives directed to God or to ourselves?
Humility causes us to have confidence in God. Without God, we can do nothing. If we forget this truth, humility recalls it and shows us the consequences. We need God's graces; they are indispensable, and in order to receive them, we must be humble. God has made humility the condition for receiving His gifts. "Humility is a mistrust of self which almost instinctively turns to God in trust. The humble souls says: 'I know myself and I see that I can do nothing; I know God and I know that with Him I can do all things. The more I feel that I am little, weak, and inclined to evil, the more I feel disposed to place in God all my trust.'"
Purity of intention comes by way of humility. The proud offend God through injustice and noncomformity to His will. Humility "inspires us to say, 'I act for God.' This is wisdom, equity, and purity of intention." Our total orientation must be toward God. We may not formally exclude God from our intentions, but we leave Him out.
"The humble soul is freed from obsession with self, confesses and respects the rights of God, and regulates his life by them. Should he deviate, he recognizes the fact and returns. For such souls, purity of intention is a need, and 'the light that enlightens' all their acts." These souls are in God's will: they desire and love all that He desires and loves. "They accept with the same peaceful surrender trials from without and desolation within."
"Purity of intention and trust in God are the daughters of humility. Purity of intention directs, trust inspires, and together they start the progress which leads step by step to perfection. God here on earth is the object of the pursuit; in Heaven He will be the end acheived."
Day Five: Spiritual Formation Corrupted by Pride. We must now think back upon our spiritual formation and examine the reasons why we wanted to do good and the exterior infuleces which might have sustained us. What was inspired by God's interests, and what was brought on be desire for esteem? We must recognize the aspects of spiritual formation corrupted by pride and the signs of this corruption.
Many souls are formed to the spiritual life through the active influence of unconscious pride. We might be one of these souls. Since man is essentially imitative and is subject to and adaptive to environmental influences, we must examine ourselves in light of these facts.
Who and what influenced our ideas and sphere in which we lived? It was probably a pious atmosphere in which the spiritual life was valued. Good and saintly people were admired, books and conversations helped develop this impression. We esteemed these things. but were the sentiments which motivated us to goodness absolutely pure? Or, was our fervor influenced by movement favored with general esteem? Were we content with serving God have a little to do with self-satisfaction and conscious or not, of the good opinions others would hold of me?
"In a virtuous environment, humility is esteemed and admired above all else; it is recognized as the chief virtue after charity. It is almost impossible not to put on its outward forms, adopt its expressions and even a sort of inner sentiment; one needs to feel that on is humble. This humility can, doubtless, be genuine, for such influences are favorable for its growth. But it can also, and very easily, be apparent rather than real....A naturally proud soul is deceived, and pursues the aura of humility not humility itself."
To discern if our humility is true, we judge the fruits. If we changed environments, did our fervor grow cold? Did zeal for perfection and especially for humility diminish? Did this happen quickly and without much resistant or agitation on our parts? Even if the new environment admired and esteemed the same values, to a lesser degree, do we adapt ourselves to this environment--in the ways having most to do with our self-love?
Another indicator of spiritual formation contaminated by pride is our attitude taken in face of contradictions, failures, injustice, and contempt. A troubled mind and heart and sadness are signs of imperfect virtue. Real discouragement, anger, jealousy and revolt are signs of deep-rooted, over-bearing pride. A true humility would fill us with calm and resignation, perhaps even with supernatural contentment and sublime joy, such as of the apostles when scourged for Jesus' name.
O God, thank You for helping us to see the roots of our lives. May we begin again? Are our apparent virtues simply the effect of good of our environment? What would we be like if all that would change--people, position, occupation?
"O my God, create in me a new soul, truly humble. St. Jerome said, 'Many pursue the shadow of humility, few the reality.' I would be one of those few."
Day Six: Humility, Guardian of the Virtues. If the foundation of our spiritual life contains unconscious pride, the danger of collapse is ever present. If it is founded on God, we can be reassured of the past but not of the future, for pride lurks. "St. Anthony, appalled by a vision which showed him the world full of snares, cried out, 'Lord, how shall I escape?' A voice replied: 'By humility'.
"This virtue is at once the basis and the guardian of the other virtues, by making God the beginning and the end of our acts of virtue; pride falsely attributes them to itself....The humble are constantly aware of the need of God, of His indulgence and succor. Seeing their wretchedness and weakness, they feel as men who must walk with a wound that is aggravated by each movement."
Humility is the salt that preserves us from corruption. St. Jerome wrote to a spiritual daughter, "Hold nothing more dear than humility, for it is the chief preserver and guardian of all the virtues." It defends them against the corruption of pride. The higher the degree we have ofa a virtue, the greater hold does it give to pride because all good is matter for the vain complacency of the soul and for the praise of men.
Vain complacency is the start of disrupting a virtue. It slips into consolations and confuses our sense of contentment in the glory of God. It is slow in doing this and dulls our vigilance, poisoning our very finest virtues. The desire for esteem then follows. The praise we hear from outside feels good on the inside. Even if we persuade ourselves that we will not be charmed away, the pleasure is very real and profound. Eventually, even carefully built perfection becomes corrupted by these effects.
Humility is the only recourse to prevention. "A virtue does not exist, says St. Augustine, unless humility accompanies it." Humility spreads through the spiritual life like salt to preserve it. "It averts a too personal preoccupation, and orientates and satisfies the mind with God." In order for this to occur, humility must be real and active and must respond with the ease and spontaneity which comes with long habit. "In other words, the power of humility must function as smoothly as previously did pride."
We have heard that pride blinds. Spiritual masters have known so well this directly opposite effect of humility that they insist upon humililty's presence in the discernment of souls. Was a virtue true or false, did the extraordinary prayer come from God, was the vision real or illusory? The decisions are based on the previous humility of the favored person. This same rule should be applied to our ordinary virtues. We can bring to mind examples of others being blinded by pride and beware our own judgments of ourselves, if we do not find ourselves small and pitiful.
If others consider us better, they do not know our many weaknesses. God knows. "If I am to be put, and to stay, in my place, my humility must be enlightened, must extend to my intelligence; must ceaselessly remind it of my nothingness, ny misdeeds; it must be a true virtue." It is easy to go astray, to arrange duties that coincide with our ideas and tastes. We excuse our faults and repeat them and grow cold in sensing the need for prayer, we live for ourselves and feel little or no remorse. This is tepedity which suppresses the desire and will for perfection.
Humility gives a feeling for truth and instinct for what is good. Humility would stop tepedity. At minimum, we would have a sense of self-mistrust, with an inner determination to overcome ourselves, or of then knowing we are resisting grace otherwise.
Under the control of humility, "the soul, mistrusting itself, follows the safe methods, gladly asks advice, fears dangerous occasions, prays without ceasing, makes use of every aid. It may have great virtues, it ignores them. It may be confirmed in the practice of virtue, but still is aware of its own weakness. Its virtues have found a perfect guardian." Without humility, there are sure to be many falls, and some quite serious. We all know this truth.
"Let me not, O my God, be one of those proud souls, whom You humble by abandoning them to their own weakness, and by allowing them to make lamentable falls; grant me the grace ever to have a lively sentiment of fear and of self-mistrust."
posted by The Catholic Hermit | 3:58 PM
1 Comments:
this is really sweet.
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