The Need for Humility, According to Canon Beaudenon

From Formation to Humility by Canon Beaudenon--

Humility must be grasped not only by human reason but more so, by supernatural assistance, as it is a supernatural moral virtue. If one is to acquire humility, it is necessary to first ask simply and sincerely for a certain necessary humility.

Humility belongs to the category of supernatural truths, of which Jesus praised His Fahter because He revealed them to the lowly. We must become convinced that the light of God, obtained by humble prayer, has more power to open horizons for the soul that intellectual curiosity and keen understanding has not. "There are in nature, either in the immensity of stellar space or in the infinitesimal detail of material entity, secrets which are inaccesible to human intelligence, and in the same way a sort of infinity exists at the heart of humility, and God alone can guide us to it"

Ask the Holy Spirit, such as slowly praying the Veni Creator or some personal prayer, to help gain the necessary help to learn humility. Contemplate Jesus, the Master and Model of humility and beseech Him to grant us humility; before the Tabernacle (where humility is the halo of the Eucharist), ask Jesus to prepare our hearts to study this virtue. Go to Mary to experience her teaching of humility, and through her learn to love it.

What Is Humility?
Theologians say it is "the virtue destined to confine within the limits of true reason the desire of our own excellence." St. Thomas Aquinas says that it "strengthens the mind and prevents it from raising itself unreasonably" (Sum. Theo. 2a.2ae.q161.a1.) Since pride incites man to lose sense of proportion in the pursuit and enjoyment of his own excellence, pride is considered to be restrictive and antagonistic to humility.

"Pride is a sense of superiority, a desire for pre-eminence, and may well be a lingering trace of our original nobility." The problem remains that our original nobility is now misplaced. Pride is a deviation of two useful sentiments that God has given us: "self esteem and the desire for the esteem of others. Self-esteem is the basis of personal dignity; desire for the esteem of others is the foundation of social relations."

The good of self esteem is that man clings to his personality, despite its worthlessness, in order to persist in our difficult existence; the desire for the esteem of others makes him seek the general good of others.

The disorder of self-esteem causes man to exaggerate the sentiment of personal dignity; he overly delights in his merits and qualities. Next, disordered self-esteem "externalizes man's excellence by the excessive pursuit of the esteem and praise of others, vitiating [destroying] a desire that is attached to the social instinct."

Humility Opposes the Deviations Arising from Pride

Humility does not try to destroy these two tendencies--gifts, really from God, which help man to have good and healthy self-esteem for emotional survival and also to see the good in his fellow man. However, the role of humility is to keep these controlled. Self-respect is important in or der to support our personality, make us aware of our rights, the good and value of our ideas and resources. Without it we could become indifferent and not undertake difficult enterprises. Proper self-esteem also helps us exert our authority to command obedience, in necessary circumstances. A devout soul who has balanced self-esteem can rise higher and admire Christian perfection "which is the peak of personal nobility." It can "be fired by the glory of God which is the noblest object of noble ambition."

"The desire for esteem is also a legitimate and advantageous sentiment; it is a sign of our appreciation of others and respet for their judgment. It spurs people, who would be unomved by supernatural considerations, to perform acts of generosity and devotion. It is the reason why many keep to the path of rectitude [morally right and correct behavior], and makes others more sensitive to shades of right and wrong."

Thus, in arriving at the first tendency which aims at dignity, we must be more sensitive to honor than to being honored, and to consider our principles than to look to others' opinions or their esteem of us.

Now, this is an interesting point: "Humility is not found in those virtuous people who reject these tendencies [the good of self-esteem/respect and esteem or respect of others] absolutely, and condemn them out of court. Perhaps they only adopt this aggressive attitude in order to escape the hardships of conflict, for it is simpler to destroy a force than to keep it constantly moderated. This points to narrow-mindedness, and is the cause of regrettable errors, the source of unsure judgment and spiritual aridity; and this is reflected on the exterior by a sort of artividialitya nd constraints which bring the virtue into discredit. It has nothing to do with true humility, which is careful not to mutilate or destroy forces which are good and useful in themselves, and only become culpable if they are subjected to the demands of pride."

Humility, as truth, traces the rule of conduct; as justice it causes us to conform to that rule. Humility as truth resides in the intelligence, while as justice it resides in the will. When these two forces interact, development of understanding increases inclination, and inclination encourages keener understanding and pursuit of motives and rules of humility.

Supernatural and Natural Humility

Natural and supernatural humility have the same object: that of good. "The natural virtues are only formed slowly and by constant and repeated acts; they are only lost progressively, and mortal sin does not destroy them. The word 'habit' can strictly be applied only to the natural virtue." Supernatural virtue comes by creation, by infusion from God. "The growth comes from without, not from interior development; and a degree of increase does not necessarily entail and increas of power or inclination." The theologians suggest that supernatural virtue gives the simple power, or aptitude; the natural virtue, or habit, gives real facility.

Supernatural virtue of humility, then, raises the habit or facility, along with a certain beauty, to the power to produce supernatural acts. Through the infused supernatural power God gives, and through man's correspondence with grace, a prayer, a flow is established, and man is able to perform more acts of virtues with renewed intensity. Thus the conditions and values of true habits are formed and gained.

What this means with humility is that through the infused supernatural virtue, given at Baptism and through prayer and grace along the way, in time and through constant effort and application in performing acts of humility, a real habit will be added, and then a serious disposition is given to "renew these acts easily, spontaneously, and expertly."

"The supernatural virtues prevail over the natural virtues by their enlightenment and guiding motives." Yet, both practice in humility and the infused desire of humility, work together for the acquirement of this necessary good: a balance of healthy esteem of self and of others, without an excess in self-esteem and in the desire for praise.

"Supernatural humility alone is directly meritorious in God's eyes; alone it earns, by each of its acts, and increase of supernatural values: sanctifying grace, charity, infused virtues, the beatitude of Heaven."

Humility Requires Intelligent Conviction

Since nothing is more deceptive and misleading than pride, it is necessary to be able to make the distinction, through intelligence, of the marks of pride. Then, to counter pride, honesty and courage are required. The light of reason and faith, then, is a necessary guide in the formation of humility.

The problem with pride is that it does not inspire disgust, and its ugliness and malice are less obvious than of other vices. Since it is not usually a mortal sin, pride seems less dangerous. Even though most do not take pride to an extreme, it is "so harmful in its influence, that the saints call it hte father of all vices."

In order to abhor it strongly enough to avoid it, we must establish within ourselves an intelligent conviction that makes an impression on us. To do this, takes getting down to the fundamentals. We must have a clarity of self-analysis and sureness of judgment. We must "obtain the truth, that truth which will establish in us the desired conviction, from God, who is the only true Master of humility."

Humility Must Become an Inclination and a Habit

In order to master pride, which sinks its roots deeply in us, we must acquire a habit of humility through practice, by doing and more doing--and it is said this is the whole secret. "We must bow to the will of others, be meek with those who despise us, welcome every humiliation. Nature will rebel, but, under the mastery of a resolute humility, will strive to overcome itself, and find its happiness in abasing itself with Jesus, crying with the Apostle: 'But God forbid that I should glory, save inthe cross of Our Lord Jesus Christ.'"

We must use daily life and all its opportunities, to practice humility, both interiorly and exteriorly. "The interior acts, such as desires, resolutions, requests, resignation, etc., can be both numerous and intense....The exterior acts should not be neglected, for they add consistency and warmth to the feelings. The bowed and suppliant attitude of the poor and guilty is most suitable....If these means are applied over a long space of time, they create, by degrees, an inclination or propensity which in turn gives rise to acts that are easier and more intense....for it is the nature of all force to incite to action and to find some pleasure in its free exericise."

The formation of humility must begin at once and with courage, devoting all energies to it, calling upon God's grace and to count on His grace. "If we are to become humble, we must be convinced and resolute; we must reflect and pray."

Humility is Truth, Justice, and Transformation

Humility has a great influence on the whole spiritual order. Humility is truth and justice. As truth it illuminates the whole intellectual order, and as justice it dominates the moral order.
If we are to understand ourselves, we must understand God. Humility allows the soul to contemplate the truth of God in considering what I am and in adoration of God as the Being by whom and what I am.

In truth, humility leads to what is beautiful. In justice, humility leads to what is good. "When divine charity penetrates and kindles this faithful humility, universal submission becomes universal love; love of thanksgiving to the supreme Benefactor; love of delight in the adored Being; love of goodwill towards the personal God who is willing to accept something from us, love of zeal for His glory and His reign among men."

Humility transforms when we, by the supernatural grace of God and human courage and intent, use the forces of humility and seize upon the feeling of personal esteem and the desire to be esteemed, and to direct these energies toward a superior aim: to transformation into union with Christ.

"Then I shall live the life of His Incarnation, which is eseentially, in all His actions, a life of humility. So my humility, inspired and kindled by the Divine Model, supported by His grace and borne away on the wings of His love, can transform me out of myself, and carry me even to perfection."

Following will be thirty exercises toward the formation of humility, set forth by Canon Beaudenon.