Chapter Seven
CHAPTER SEVEN
On Humility
BRETHREN, the Holy Scripture cries out to us saying: “Every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.” (Luke 14:11, 18:14). Since, therefore, it says this, it shows us that every exaltation is a kind of pride. The Prophet shows that he guards himself against this, saying: “Lord, my heart is not puffed up; nor are my eyes haughty. Neither have I walked in great matters nor in wonderful things above me.” (Ps. 130:1; 131:1, Vulg.). Why is this? “If I was not humbly minded, but exalted my soul; as a child that is weaned is towards his mother so shalt Thou reward my soul.” (Ps. 130:2; 131:2, Vulg.).
Which is why, brethren, if we wish to arrive at the summit of humility, and speedily to reach that heavenly exaltation to which to which one only climbs by humility in this present life, then, mounting by our actions, we must erect the ladder akin to the one that appeared to Jacob in his dream, upon which angels were shown ascending and descending. (Cf. Gen. 28:12). Without a doubt, we understand this ascending and descending to be nothing else but that we descend by self exaltation and ascend by humility. The ladder thus erected is our life in the present world, which, when we are humble of heart, the Lord raises up to heaven. In fact, we could say that our body and our soul are the two sides of this ladder; and into these sides the divine calling has inserted various steps of humility or discipline, which we must mount.
The first step of humility, then, is that a man always have the fear of God before his eyes (cf. Ps. 35:2; 36:2, Vulg.), shunning all forgetfulness. Likewise, he must be ever mindful of all that God hath commanded and perpetually reflecting upon the reality that those who despise God will burn in hell for their sins, while life everlasting is prepared for those who fear God. And while he guards himself hour after hour against sin and vices—that is thoughts, words, deeds, and his own will—let him also be quick to cut off the desires of the flesh.
Let a man consider that God is ever observing him from Heaven, and that his works are everywhere beheld by the gaze of the Divinity, and that angels report them to Him every hour. The Prophet tells us this when he shows that God ever discerns our thoughts, saying: “The searcher of hearts and reins is God.” (Ps. 7:10). And again: “The Lord knoweth the thoughts of men.” (Ps. 93:11; 94:11, Vulg.). Likewise, he says: “Thou hast understood my thoughts afar off.” (Ps. 138:3; 139:3, Vulg.). And: “The thoughts of man shall give praise to Thee.” (Ps. 75:11; 76:11, Vulg.). Therefore, in order that he may always be on his guard against evil thoughts, let the humble brother always say in his heart: “Then I shall be spotless before Him, if I shall keep myself from iniquity.” (Ps. 17:24; 18:24, Vulg.).
Truly, we must understand that we are forbidden to do our own will, since the Scripture says to us: “And turn away from thy evil will.” (Sir. 18:30). And thus, too, we ask God in prayer that His will may be done in us. (Cf. Matt. 6:10). We are, therefore, rightly taught not to do our own will, when we take notice of Scriptures warning: “There are ways that to men seem right, but in the end plungeth man into the depths of hell.” (Prov. 16:25). So too, we are filled with dread at what is said of the negligent: “They are corrupted and become abominable in their pleasure.” (Ps. 13:1; 14:1, Vulg.). But as regards desires of the flesh, let us believe that God discerns our every thought, since the Prophet says to the Lord: “All my desire is before Thee.” (Ps. 37:10; 38:10, Vulg.).
We must, therefore, guard thus against evil desires, because death lies waiting near the entrance of pleasure. And that is why the Scripture commands: “Go not after thy lusts.” (Sir. 18:30). If, therefore, the eyes of the Lord observe the good and the bad (cf. Prov. 15:3) and the Lord always looks down from heaven on the children of men, to see whether there be anyone that understands or seeks God (cf. Ps. 13:2; 14:2, Vulg.); and if our actions are reported to the Lord day and night by the angels who are appointed to watch over us daily, we must ever be on our guard, brethren, as the Prophet says in the psalm, so that God never see us “gone astray to evil and become unprofitable” (Ps. 13:3; 14:3, Vulg.), and although he has spared us presently, because of his devoted care, he does look to us to alter our lives for the better, and he will say to us in the future: “These things thou hast done and I was silent.” (Ps. 49:21; 50:21, Vulg.).
The second step of humility is, when a man loves not his own will, nor is pleased to fulfill his own desires but by his deeds carries out that saying of the Lord: “I came not to do My own will but the will of Him that sent Me.” (John 6:38). Likewise Scripture has it: “Self-will hath its punishment, but necessity winneth the crown.”1
The third step of humility is, that for the love of God a man subject himself to a Superior in all obedience, imitating the Lord, of whom the Apostle says: “He became obedient unto death.” (Phil. 2:8).
The fourth step of humility is, that, if this obedience involves hard and annoying things, no, even more if obedience entails personal offense, one should embrace patience with an even temper, and not grow weary or give up, but hold out, as the Scripture says: “He that shall persevere unto the end shall be saved.” (Matt. 10:22). And again: “Let thy heart take courage, and wait thou for the Lord.” (Ps. 26:14; 27:14, Vulg.). To demonstrate that a faithful man ought even to bear all things—even personal offenses for the Lord, Scripture says in the voice of the afflicted: “For Thy sake we suffer death all the day long; we are counted as sheep for the slaughter.” (Rom. 8:36; Ps. 43:22; 44:22, Vulg.). And secure in the hope of the divine reward, they go on joyfully, saying: “But in all these things we overcome because of Him that hath loved us.” (Rom. 8:37). And likewise in another place the Scripture says: “Thou, O God, hast proved us; Thou hast tried us by fire as silver is tried; Thou hast brought us into a net, Thou hast laid afflictions on our back.” (Ps. 65:10–11; 66:10–11, Vulg.). And to show us that we ought to be under a Superior, it continues, saying: “Thou hast set men over our heads.” (Ps. 65:12; 66:12, Vulg.). And fulfilling the command of the Lord through patience in the face of both adversities and injuries, those who are struck on the one cheek will turn also the other. When someone takes their coat they give their cloak also; and when forced to go one mile they go two. (Cf. Matt. 5:39–41). With the Apostle Paul they endure false brethren and “bless those who curse them” (2 Cor. 11:26; 1 Cor. 4:12).
The fifth step of humility is to hide from his Abbot none of the evil thoughts that enter into his heart or the evils committed in secret, but humbly to confess them. Concerning this the Scripture exhorts us, saying: “Reveal thy way to the Lord and trust in Him.” (Ps. 36:5; 37:5, Vulg.). And it says further: “Confess to the Lord, for He is good, for His mercy endureth forever.” (Ps. 105:1; Ps. 106:1, Vulg.; Ps. 117:1; Ps. 118:1, Vulg.). And the Prophet likewise says: “I have acknowledged my sin to Thee and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord; and Thou hast forgiven the wickedness of my sins.” (Ps. 31:5; 32:5, Vulg.).
The sixth step of humility is when a monk is content with the meanest and worst of everything, and in all that is enjoined him considers himself a bad and worthless workman, saying with the Prophet: “I am brought to nothing and I knew it not; I am become as a beast before Thee, and I am always with Thee.” (Ps. 72:22–23; 73:22–23, Vulg.).
The seventh step of humility is when he not only declares with his tongue that he is the lowest and vilest of men, but also believes it in the depths of his soul. Thus he will humble himself and say with the Prophet: “I am but a worm and no man, the reproach of men and the outcast of the people.” (Ps. 21:7; 22:7, Vulg.). “I have been exalted and humbled and confounded.” (Ps. 87:16; 88:16, Vulg.). And also: “It is good for me that Thou hast humbled me, that I may learn Thy commandments.” (Ps. 118:71, 73; 119:71, 73, Vulg.).
The eighth step of humility is when a monk does nothing but what is encouraged by the common rule of the monastery and the example of the experienced members of the community.
The ninth step of humility is when a monk holds his tongue from speaking, and out of consideration of the virtue of silence does not speak until he is asked; for the Scripture argues that “in a multitude of words thou shalt not avoid sin” (Prov. 10:19); and that “the talkative man does not prosper on the earth.” (Ps. 139:12; 140:12, Vulg.).
The tenth step of humility is when a monk is not easily clever at jokes or keen to laugh, for it is written: “The fool exalteth his voice in laughter.” (Sir. 21:23).
The eleventh step of humility is that when a monk speaks, he speaks gently and without laughter, humbly and with gravity, with few and well-chosen words, and that he not raise his voice, for it is written: “The wise man is known by the fewness of his words.”
The twelfth step of humility is that a monk is not only humble of heart, but in his whole bearing he always displays humility to those who met up with him; namely, at the Work of God, in the oratory, in the monastery, in the garden, on a journey, in the field, or wherever he may be. Whether sitting, walking, or standing, let him always have his head bowed down, his eyes fixed on the ground, ever considering himself guilty of his sins, thinking that he is already standing before the dread judgment seat of God, and always saying to himself in his heart what the publican in the Gospel said, with his eyes fixed on the ground: “Lord, I am a sinner and not worthy to lift up mine eyes to heaven” (Luke 18:13); and again with the Prophet: “I am bowed down and humbled exceedingly.” (Ps. 37:7–9; Ps. 38:7–9, Vulg.; Ps. 118:107; Ps. 119:107, Vulg.).
When, at last, he has ascended all these steps of humility, the monk will soon arrive at that love of God, which being perfect, casteth out fear. (1 John 4:18). By virtue of this love, all rules which he initially observed not without fear, he will now begin to keep without any effort; and he will do so with the natural grace of a habit, no longer from the fear of hell, but from the love of Christ—from the very habit of goodness and a delight in virtue. The Lord will make all this manifest in him through His Holy Spirit, once this worker is cleansed of vices and sins.
1. This reference has no Scriptural antecedent. As with many of the Fathers, St. Benedict often cites references from memory. The maxim he gives here cannot be found in the Bible. Benedict is either following one of his favorite sources, The Rule of the Master, or simply giving a well-known proverb the luster of Sacred Scripture.