1. It is not possible for a man to control his anger when abused, or to
overcome trials with patience when afflicted, if he is not willing to take
the last and the lowest place among other men. But a man who has attained to
true humility will not be troubled by offensive or ignominious words, since
he is already aware of his own great unworthiness even before he is
insulted. And should he be called a beggar, he already knows he is poor, and
in want of everything, and that he has need each day of God’s help. If he is
spoken of as insignificant and of no importance he is already aware of this
in his own heart: that he was made from clay. In a word, let me say that he
is great in heaven who humbly submits to his neighbour, and, without any
cause for shame, bears patiently accusations made against him, even though
they are false, if by this he may be at peace with his brother.
And it is not easy to keep one’s soul humble in the midst of difficulties,
just as it is not easy not to be proud in prosperity and honour. And the
proud, the more they are flattered, the more disdainflul they become. The
manner of one who is humble of heart is modest and somewhat downcast. Such
as these also dress simply and for use, not cultivating the hair, or particular
about clothing; so that the appearance mourners put on is natural to them.
And as to dress, let the outer garment (tunic) be held in place by a girdle,
not fastened above the waist, like a woman’s, nor yet loosely, so that
the garment is slack, which looks foolish. And as to your manner of walking,
let it not be sluggish, which shows a dull relaxed soul. Neither should
it be too quick, or strutting, lest your movements show a mind that is
rash, or lacking in good sense. The purpose of clothing is to provide suitable
covering for the body both winter and summer. Avoid what is striking in
colour. And as to quality, it should not be too fine, or effeminate. For
a man who indulges in bright colours is no different from a woman who paints
her face and dyes her hair. Let your clothes be sufficiently thick, so
that you have no need of another to keep you warm. Shoes should cost little;
yet they should be such as we need. The practice of modesty consists in
this; in being content with things that are cheap and simple, and in being
watchful against the affectations of vainglory.
A man is vainglorious who will do or say anything for the sake of this
world’s miserable applause. As, for instance, a man who gives alms to be
honoured by others. He receives his reward (Mt. vi. 2); though he is neither
generous nor compassionate. Or a man who is temperate, so as to be praised
for his moderation. He is not temperate; since he is not striving for this
virtue, but for the credit that will come to him through this virtue. Ananias
for example (Acts v.), in the beginning, was not compelled to consecrate
his property to God by a vow. But thinking only of human glory, when he
had consecrated it to God by his promise, so as to be honoured by others
for his generosity, keeping back a part of the price, he so provoked against
himself the anger of God, whose minister Peter was, that he was not even
given time to repent. For the Lord Who resists the proud, and brings the
wicked down even to the earth (Ps. cxlvi. 6), has Himself promised that
He will bring down the folly of the proud. And He Who humbles the proud
will therefore also free them from that resemblance they have to the devil,
the father of all pride, and will Himself guide them so that they may become
disciples of the One Who says: Learn of me, because I am meek and humble
of heart.
And why do you esteem yourself so highly, as though you who had defeated
nations, and brought down the might of kingdoms? May not the axe swell
with pride for the same reason; for it has brought low many mighty trees?
And likewise the saw, that has cut up the firm and solid wood? But the
axe does not cut without hands, nor the saw cut up without the one who
draws it through the wood.
2. Should you see your neighbour commit a sin, see that you think not
only of his sin, but that you also think of what he does, and has done
well, and doing this you will oftentimes fmd that he is better than you
are; when you consider all he has done, and not a part. God does not judge
a man on a part of his life only. He says: I know their works and their
thoughts; I come that I may gather them together (Is. lxvi. 18). And
when the Lord rebuked Josaphat for the sin he had just committed, He recalled
the good he had also done, saying to him: But good works are found in
thee (II Par. xix. 3). Humility therefore will often save a man who
is guilty of many and grievous sins. Do not then justify yourself above
some other man, for fear that though justified by your own sentence, you
shall be condemned by the just sentence of God.
If you think you have done something good, then give thanks to God;
do not place yourself above your neighbour. For how have you helped your
neighbour by confessing the faith, or by suffering exile for the name of
Christ, or by bearing hardships in patience? The profit is yours, not another’s.
Take care not to fall as the devil fell who, uplifted above men, was brought
low by a Man, and delivered to men as a footstool to be trodden on. In
a word, be mindful of that saying: God resisteth the proud, and giveth
grace to the humble (Jas. iv. 6). Keep close to you the Lord’s words:
Everyone that exalteth himself shall be humbled; and he that humbleth
himself shall be exalted (Lk. xiv. 11).
Neither let you be an unjust judge in your own case. Do not try it with
favour towards yourself; taking note of whatever good you have done, forgetting
the evil. Do not take pride in today’s good actions, whilst giving yourself
full pardon for past or recent wicked ones. Rather, should you be pleased
and satisfied with some present action, bring before your mind another
kind of action from the past, and then your foolish pride will cease. The
most difficult of all things seems to be to know one’s self. For not alone
does our eye look outwardly, and not use its power to look at itself, but
our mind also; so sharp to note the sins of others, it is slow to see its
own sins. Neither should you be too severe, or too prompt, in rebuking
others. Do not judge in anger; for this is a ruthless thing. Do not condemn
for trifles; as though you were yourself faultless in the sight of the
law. And those who have been overtaken by some fault, treat them with a
spirit of mildness, as the Apostle warns us: Considering thyself, lest
thou also be tempted (Gal. vi. 1). For should we offend in something,
we are the better for a little rebuke. But where we have done no wrong,
why should we be made to suffer?
For myself, Brethren, I have always striven more not to be noticed,
than they strive to be seen who look for notice. Let you show as much zeal
in seeking not to be praised by men, as others show in seeking praise.
But if you have been raised to honour, and men surround you with respect
and reverence, then be as those subject to you. For he who wishes to be
first, the Lord commands that he shall be the servant of all (Mk. x. The
great Moses, who in all things was mild and gentle, when God sent him to
rule His people, prayed: I beseech thee, Lord, choose another whom thou
wilt send (Ex. iv. 13). Because of this the Lord urged him, as it were
with persistence; as though by this confession of his own unsuitability,
he showed that he was worthy of being placed over the people. It was in
the light of this example that Scripture lays down the counsel: Seek
not to be made a judge unless thou have strength enough to extirpate iniquities
(Ecclus. vii. 6).
But the words of the prophet Isaias makes plain that the refusal of
those who were called to rule rebellious peoples was not a rule for all.
For Isaias did not simply say: Make me not a ruler, but make
me not a ruler of this people (Is. iii. 7). And he gave the reason.
Because their tongue and their devices are against the Lord. And
so when Moses was called to this prominence, and to he leader of such a
people, he pleads to be spared this honour. Who am I, he says, that
I should go to Pharaoh, and should bring forth the children of Israel out
of Egypt? (Ex. iii. 11). And again he says: I beseech thee, Lord,
I am not eloquent from yesterday and the day before; and since thou hast
spoken to thy servant, I have more impediment and slowness of tongue
(iv. 10). And also: I beseech thee, Lord, send another whom thou wilt
send. But the Lord said to him: Go thou, and lead this people whither
I have told thee. My angel shall go before thee (Ex. xxxii. 34). And
what does Moses answer? If thou thyself dost not go before, bring us
not out of this place (xxxiii. 15). Isaias however, though he had heard
nothing like this, but only of the people’s need of an apostle among them,
offers himself freely, and places himself in the midst of dangers.
What was in the minds of these two men? The thought of Moses was that:
this is a sinful people. It has need of One Who can forgive its sins; and
this is not possible to angels. Angels are the instruments of God’s punishments
on those who sin; their sins they are not able to pardon. Therefore let
the True Lawgiver come: He Who has power to save, and Who alone has power
to forgive sin. Isaias, however, in the fervour of his love, held as nothing
what this people might do to him. Let us imitate the fervour and humility
of these two men, that we may also be sharers of their future joy and blessing
in Christ Jesus our Lord, to Whom with the Father and the Holy Ghost, be
there glory and honour and majesty now and for ever, world without end.
Amen.
