Whether Humility Is a Virtue?
Objection 1: It would seem that humility is not a virtue. For virtue
conveys the notion of a good. But humility conveys the notion of a
penal evil, according to Ps. 104:18, "They humbled his feet in
fetters." Therefore humility is not a virtue.
Obj. 2: Further, virtue and vice are mutually opposed. Now humility
seemingly denotes a vice, for it is written (Ecclus. 19:23): "There
is one that humbleth himself wickedly." Therefore humility is not a
virtue.
Obj. 3: Further, no virtue is opposed to another virtue. But humility
is apparently opposed to the virtue of magnanimity, which aims at
great things, whereas humility shuns them. Therefore it would seem
that humility is not a virtue.
Obj. 4: Further, virtue is "the disposition of that which is perfect"
(Phys. vii, text. 17). But humility seemingly belongs to the
imperfect: wherefore it becomes not God to be humble, since He can be
subject to none. Therefore it seems that humility is not a virtue.
Obj. 5: Further, every moral virtue is about actions and passions,
according to _Ethic._ ii, 3. But humility is not reckoned by the
Philosopher among the virtues that are about passions, nor is it
comprised under justice which is about actions. Therefore it would
seem not to be a virtue.
_On the contrary,_ Origen commenting on Luke 1:48, "He hath regarded
the humility of His handmaid," says (Hom. viii in Luc.): "One of the
virtues, humility, is particularly commended in Holy Writ; for our
Saviour said: 'Learn of Me, because I am meek, and humble of heart.'"
_I answer that,_ As stated above (I-II, Q. 23, A. 2) when we were
treating of the passions, the difficult good has something attractive
to the appetite, namely the aspect of good, and likewise something
repulsive to the appetite, namely the difficulty of obtaining it. In
respect of the former there arises the movement of hope, and in
respect of the latter, the movement of despair. Now it has been
stated above (I-II, Q. 61, A. 2) that for those appetitive movements
which are a kind of impulse towards an object, there is need of a
moderating and restraining moral virtue, while for those which are a
kind of recoil, there is need, on the part of the appetite, of a
moral virtue to strengthen it and urge it on. Wherefore a twofold
virtue is necessary with regard to the difficult good: one, to temper
and restrain the mind, lest it tend to high things immoderately; and
this belongs to the virtue of humility: and another to strengthen the
mind against despair, and urge it on to the pursuit of great things
according to right reason; and this is magnanimity. Therefore it is
evident that humility is a virtue.
Reply Obj. 1: As Isidore observes (Etym. x), "a humble man is so
called because he is, as it were, _humo acclinis"_ [*Literally, "bent
to the ground"], i.e. inclined to the lowest place. This may happen
in two ways. First, through an extrinsic principle, for instance when
one is cast down by another, and thus humility is a punishment.
Secondly, through an intrinsic principle: and this may be done
sometimes well, for instance when a man, considering his own
failings, assumes the lowest place according to his mode: thus
Abraham said to the Lord (Gen. 18:27), "I will speak to my Lord,
whereas I am dust and ashes." In this way humility is a virtue.
Sometimes, however, this may be ill-done, for instance when man, "not
understanding his honor, compares himself to senseless beasts, and
becomes like to them" (Ps. 48:13).
Reply Obj. 2: As stated (ad 1), humility, in so far as it is a
virtue, conveys the notion of a praiseworthy self-abasement to the
lowest place. Now this is sometimes done merely as to outward signs
and pretense: wherefore this is "false humility," of which Augustine
says in a letter (Ep. cxlix) that it is "grievous pride," since to
wit, it would seem to aim at excellence of glory. Sometimes, however,
this is done by an inward movement of the soul, and in this way,
properly speaking, humility is reckoned a virtue, because virtue does
not consist in externals, but chiefly in the inward choice of the
mind, as the Philosopher states (Ethic. ii, 5).
Reply Obj. 3: Humility restrains the appetite from aiming at great
things against right reason: while magnanimity urges the mind to
great things in accord with right reason. Hence it is clear that
magnanimity is not opposed to humility: indeed they concur in this,
that each is according to right reason.
Reply Obj. 4: A thing is said to be perfect in two ways. First
absolutely; such a thing contains no defect, neither in its nature
nor in respect of anything else, and thus God alone is perfect. To
Him humility is fitting, not as regards His Divine nature, but only
as regards His assumed nature. Secondly, a thing may be said to be
perfect in a restricted sense, for instance in respect of its nature
or state or time. Thus a virtuous man is perfect: although in
comparison with God his perfection is found wanting, according to the
word of Isa. 40:17, "All nations are before Him as if they had no
being at all." In this way humility may be competent to every man.
Reply Obj. 5: The Philosopher intended to treat of virtues as
directed to civic life, wherein the subjection of one man to another
is defined according to the ordinance of the law, and consequently is
a matter of legal justice. But humility, considered as a special
virtue, regards chiefly the subjection of man to God, for Whose sake
he humbles himself by subjecting himself to others.
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