Transforming Humility

HUMILITY:
A PRELUDE to
TRANSFORMATION

The Transfiguration,
Apse, St. Katherine's Monastery, Sinai.

1. NOT ALWAYS A VIRTUE:
HUMILITY in
CLASSICAL ANTIQUITY

The School of Athens, Raphael, Rome

ALASDAIR MacIntyre has noted that “humility, thrift and conscientiousness could appear in no Greek list of the virtues.” Indeed, “in the only place in Aristotle’s account of the virtues where anything resembling humility is mentioned, it is as a vice,”(After Virtue, 3rd ed., UND Pr. 2007, pp. 136, 177)

“Aristotle would certainly not have admired Jesus Christ and he would have been horrified by St Paul,”(After Virtue, p. 184).

HUMILITY (tapeinophrosýnē / ταπεινοφροσύνη) described the undesirable condition state of being “lowly,” “mean,” “servile,” “insignificant,” “weak,” and “poor.” In Genesis 34.2 the verb “to humble” (LXX. tapeinoō/ταπεινόω ) is a euphemism in the Septuagint for “to sexually abuse.” It implies limited or absent freedom (eleuthería; ἐλευθερία).

[Note contrast to west. trad. of Virgin Mary as uniquely free]

IN classical antiquity the word virtue (ἀρετή / aretē ; Latin: virtus) means “excellence”, especially athletic, military, or artistic excellence, attained by askēsis (ἄσκησις), exercise, practice, training. For Aristotle virtue is a mean or balance.

THE modern philosopher, Paul Bloomfield, maintains that humility is not a true virtue (in the aristotelian sense), but rather a corrective of arrogance, leading to the virtue of justice.

[He understands humility as awareness / acknowledgement of one’s limitations, but not necessarily of one’s gifts / capacities.]

(The Routledge Handbook of the Philosophy of Humility, ch. 3,pp. 36-46)

2. MODERN INTEREST
and NEW DEFINITIONS
of HUMILITY

PSYCHOLOGISTS cited in a recent (October, 2019) article in the New York Times praised the virtue of humility offering the following brief definition:

HUMILITY is a trait characterized by

1. an ability to accurately acknowledge one’s limitations and abilities and

2. an interpersonal stance that is other-oriented rather than self-focused.

IN the literature of “positive psychology” humility is inserted into the Aristotelian framework as a mean between the vices of narcissism (excess) and low self-esteem (deficiency).

IN her chapter on humility in the Handbook of Positive Psychology (Oxford, 2000) June Tangney lists the following key elements:

· an accurate assessment of one’s abilities and achievements (not low self-esteem, self-deprecation)

· an ability to acknowledge one’s mistakes, imperfections, gaps in knowledge, and limitations (often vis-a`-vis a “higher power”)

· openness to new ideas, contradictory information, and advice

· keeping one’s abilities and accomplishments— one’s place in the world—in perspective (e.g., seeing oneself as just one person in the larger scheme of things)

· a relatively low self-focus, a “forgetting of the self,” while recognizing that one is but part of the larger universe

· an appreciation of the value of all things, as well as the many different ways that people and things can contribute to our world

Dom Dysmas De Lassus has suggested the following understanding of humility as a midpoint or mean maintaining a balance between two essential theological truths:

Humility is, as it were, suspended between [:]	L'humilité se trouve comme suspendue entre
[1] our dignity as children of God [2] and the nothingness from which we were drawn.	notre dignité de fils de Dieu et le néant dont nous avons été tirés.
We are not in a vacuum, because the unsurpassable humility of Christ has forever joined	Nous ne sommes pas dans le vide, car l'humilité indépassable du Christ a joint pour toujours
[1] the infinity of God [2] and the limits of the creature	l'infini de Dieu et les limites de la créature
and it is in Him that we find the balance that allows us to forget neither [:]	et c'est en lui que nous trouvons l'équilibre qui nous permet de n'oublier ni
[2] our origin, since we are “raised from the dust”, (Gen 2.7; 3.19) [1] nor our end which the Fathers of the Church like to call “divinization” (Ps 82.6; Jn 10.34; ).	notre origine, puisque nous sommes « tirés de la poussière », ni notre fin que les Pères de l'Église aiment à appeler la « divinisation ».

All the Christian virtues are suspended between two abysses”[:]

Toutes les vertus chrétiennes sont suspendues entre deux abîmes,

[a] our existence as creatures brought forth from nothingness; [i.e humility; utter receptivity]

[b] and the infinity of God who draws us to Himself. [i.e. theosis/divinization]

notre être de créatures tirées du néant

et l'infini de Dieu qui nous attire à lui.

Risques et Dérives de la Vie Religieuse, (Risks and Aberrations of Religious Life), ch.7.

3. HUMILITY as
PRELUDE to TRANSFORMATION
in THE OLD TESTAMENT

Moses on Sinai
Medieval MS illum.

IN the Old Testament humility, understood as awe, reverence, or pious fear, is the proper response of humankind to the majesty of God.

BUT such humility is a prelude to the loving response of God Who raises those who honor God, or who are in a state of base subjection:

And we cried to the Lord our God,

and the Lord heard our voice, and saw our humiliation (ταπείνωσιν), Deut. 26.7, LXX.

For You will save the lowly (ταπεινὸν) people,

and will humble (ταπεινώσεις) the eyes of the proud, Ps. 17(18):28, LXX.

The Lord is near to those of a contrite heart;

and will save the humble (ταπεινοὺς), Ps. 33(34):18, LXX.

4. THE INCARNATION:
THE HUMILITY of GOD
in THE NEW TESTAMENT

The Nativity
Orthodox Icon

IN the New Testament humility becomes a divine attribute through the Incarnation of God in Christ Jesus.

PHILIPIANS 2:5-11

⁵ HAVE this mind among yourselves, which is yours in Christ Jesus,	⁵Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ,
⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped,	⁶ ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
⁷ but emptied himself,	⁷ἀλλὰ ἑαυτὸν ἐκένωσεν
taking the form of a servant, being born in the likeness of men.	μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος·
⁸ And being found in human form	καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
he humbled himself	⁸ ἐταπείνωσεν ἑαυτὸν
and became obedient unto death, even death on a cross.	γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.
⁹ Therefore God has highly exalted him and bestowed on him the name which is above every name,	⁹διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,
¹⁰ that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,	¹⁰ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων
¹¹ and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.	¹¹ καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.

CHRIST RECOMMENDS and APPLIES THE VIRTUE of HUMILITY to HIMSELF

²⁸ COME to me, all who labor and are heavy laden,	²⁸ Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι,
and I will give you rest	κἀγὼ ἀναπαύσω ὑμᾶς.
²⁹ Take my yoke upon you, and learn from me;	²⁹ ἄρατε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς καὶ μάθετε ἀπ᾽ ἐμοῦ,
for I am gentle and humble in heart,	ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ,
and you will find rest for your souls.	καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν·
³⁰ For my yoke is easy,	³⁰ ὁ γὰρ ζυγός μου χρηστὸς
and my burden is light.	καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.
(Mat 11:28-30)

¹¹ He who is greatest among you shall be your servant;	¹¹ ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
¹² whoever exalts himself will be humbled,	¹² ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται
and whoever humbles himself will be exalted.	καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
(Mat 23:11-12)

¹ At that time the disciples came to Jesus, saying,“Who is the greatest in the kingdom of heaven?”	¹ ² Ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες· τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν;
² And calling to him a child, he put him in the midst of them,	καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν
³ and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.	³ καὶ εἶπεν· ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
⁴ Whoever humbles himself like this child, he is the greatest in the kingdom of heaven.	⁴ ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
⁵ “Whoever receives one such child in my name receives me; ”	⁵ καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται.
(Mat 18:1-5)

AT the Annunciation (Luke 1:38) The Virgin Mary applies to herself the humble title dule kuriou (δούλη κυρίου), servant (or slave) of the Lord. And in her Magnificat (Luke 1:47-55) she is the humble one who represents all the humble whom the Lord raises up:

⁴⁷ AND MARY said, My soul magnifies the the Lord and my spirit rejoices in God my Savior,	⁴⁶ Καὶ εἶπεν Μαριάμ͵ Μεγαλύνει ἡ ψυχή μου τὸν κύριον͵ ⁴⁷ καὶ ἠγαλλίασενῃ τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου͵
⁴⁸ for he has regarded the humble state of his handmaiden. For behold, henceforth all generations will call me blessed;	⁴⁸ ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούληςῃ αὐτοῦ. ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·
⁴⁹ for he who is mighty has done great things for me, and holy is his name.	⁴⁹ ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός͵ καὶ ἅγιον τὸ ὄνομα αὐτοῦ͵
⁵⁰ And his mercy is on those who fear him from generation to generation.	⁵⁰ καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεὰς τοῖς φοβουμένοις αὐτόν.
⁵¹ He has shown strength with his arm, he has scattered the proud in the imagination of their hearts,	⁵¹ Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ͵ διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν·
⁵² he has put down the mighty from their thrones, and exalted the humble [ones];	⁵² καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς͵
⁵³ he has filled the hungry with good things, and the rich he has sent empty away.	⁵³πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς.
⁵⁴ He has helped his servant Israel, in remembrance of his mercy,	⁵⁴ ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ͵ μνησθῆναι ἐλέους͵
⁵⁵ as he spoke to our fathers, to Abraham and to his posterity for ever.	⁵⁵ καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν͵ τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
(Luke 1:47-55)

5. DESERT ABBAS and AMMAS:
HUMILITY as
SELF-FORGETFULNESS

THE desert mothers and fathers highly esteemed the virtue of humility, even describing it as the foundation of the monastic life. However, their understanding of this virtue must be interpreted in light of their highly enmeshed Greco-Roman culture, in which almost nothing was more important than the honor and privilege (timē/τιμή) due to one’s social, financial, and economic status, and where social progress depended on enmeshment in the relationship between patron and client.*

*cf. Verboven, Koenraad , “Friendship among the Romans,” The Oxford Handbook of Social Relations in the Roman World, ed. M.Peachin, (Oxf.Univ.Press, 2011), esp. pp. 412-414.

THE desert Abba Arsenius illustrates humility of both possessions and position (LS 6), as well as humble submission of intellect, manifested by his willingness to LEARN from his unlearned brothers (LS 7).

IN the Apophthegmata humility is the fundamental (Poeman, LS 3 7) and highest Christian virtue (John the Short, LS 22), necessary for salvation (Syncletica, LS 48), and, linked with fear of God, a source of unceasing meditation, (Poeman, LS 32).

5. LADDERS of HUMILITY
and CELESTIAL GARDENS
in MONASTIC SOURCES

Jacob's Ladder, Medieval MS illum.

THE depiction of humility as a ladder or stairway leading to heaven recurs frequently in the monastic literature. According to Abba Hyperichius humility climbs the Tree of Life.

The theme of humility as an ascent is developed in more detail in John Cassian (Inst.4.38; SIGNS + gradus; Inst.4.43; ASCENT) and linked with the biblical image of Jacob’s ladder in the Rule of the Master, ch. 10 and in the Rule of Benedict, ch. 7.5-8

6. TRANSFORMING HUMILITY
in THE RULE
of SAINT BENEDICT

Benedict Gives his Rule
to Saints Maur and Placid

SAINT Benedict, too, depicts humility as an ascent: however, unlike his predecessors, this ladder not only culminates in love, but requires that love be present already at the third step or rung. The humble young are invited to counsel (ch. 3); and the humble sick are served as Christ (ch. 36).

THE ascent of the ladder of humility occurs in community, where special attention can be offered to those with special needs (Prol 47), and where mutual contemplation of the honor each bears as child of God enables all to arise together - pariter (ch.72.12).

7. MONASTICS and MEDIEVALS
on THE TRANSFORMING POWER
of HUMILITY

THREE medieval texts illustrate the transforming power of humility.

GREGORY the Great believed that one one the principal effects of original sin is loss of our ability to contemplate.

IN his description of the meeting of Saints Benedict and Scholastica, Gregory portrays Benedict as regaining this ability by an experience of humiliation that enables him to see his sister more truly.

FOR Gertrude the Great, a simple act of humility - honoring an older nun - initiates her new life of liturgical contemplation and mystical vision.