Whether Humility Is the Greatest of the Virtues?
Objection 1: It would seem that humility is the greatest of the
virtues. For Chrysostom, expounding the story of the Pharisee and the
publican (Luke 18), says [*Eclog. hom. vii de Humil. Animi.] that "if
humility is such a fleet runner even when hampered by sin that it
overtakes the justice that is the companion of pride, whither will it
not reach if you couple it with justice? It will stand among the
angels by the judgment seat of God." Hence it is clear that humility
is set above justice. Now justice is either the most exalted of all
the virtues, or includes all virtues, according to the Philosopher
(Ethic. v, 1). Therefore humility is the greatest of the virtues.
Obj. 2: Further, Augustine says (De Verb. Dom., Serm. [*S. 10, C.
1]): "Are you thinking of raising the great fabric of spirituality?
Attend first of all to the foundation of humility." Now this would
seem to imply that humility is the foundation of all virtue.
Therefore apparently it is greater than the other virtues.
Obj. 3: Further, the greater virtue deserves the greater reward. Now
the greatest reward is due to humility, since "he that humbleth
himself shall be exalted" (Luke 14:11). Therefore humility is the
greatest of virtues.
Obj. 4: Further, according to Augustine (De Vera Relig. 16),
"Christ's whole life on earth was a lesson in moral conduct through
the human nature which He assumed." Now He especially proposed His
humility for our example, saying (Matt. 11:29): "Learn of Me, because
I am meek and humble of heart." Moreover, Gregory says (Pastor. iii,
1) that the "lesson proposed to us in the mystery of our redemption
is the humility of God." Therefore humility would seem to be the
greatest of virtues.
_On the contrary,_ Charity is set above all the virtues, according to
Col. 3:14, "Above all . . . things have charity." Therefore humility
is not the greatest of virtues.
_I answer that,_ The good of human virtue pertains to the order of
reason: which order is considered chiefly in reference to the end:
wherefore the theological virtues are the greatest because they have
the last end for their object. Secondarily, however, it is considered
in reference to the ordering of the means to the end. This ordinance,
as to its essence, is in the reason itself from which it issues, but
by participation it is in the appetite ordered by the reason; and
this ordinance is the effect of justice, especially of legal justice.
Now humility makes a man a good subject to ordinance of all kinds and
in all matters; while every other virtue has this effect in some
special matter. Therefore after the theological virtues, after the
intellectual virtues which regard the reason itself, and after
justice, especially legal justice, humility stands before all others.
Reply Obj. 1: Humility is not set before justice, but before that
justice which is coupled with pride, and is no longer a virtue; even
so, on the other hand, sin is pardoned through humility: for it is
said of the publican (Luke 18:14) that through the merit of his
humility "he went down into his house justified." Hence Chrysostom
says [*De incompr. Nat. Dei, Hom. v]: "Bring me a pair of two-horse
chariots: in the one harness pride with justice, in the other sin
with humility: and you will see that sin outrunning justice wins not
by its own strength, but by that of humility: while you will see the
other pair beaten, not by the weakness of justice, but by the weight
and size of pride."
Reply Obj. 2: Just as the orderly assembly of virtues is, by reason
of a certain likeness, compared to a building, so again that which is
the first step in the acquisition of virtue is likened to the
foundation, which is first laid before the rest of the building. Now
the virtues are in truth infused by God. Wherefore the first step in
the acquisition of virtue may be understood in two ways. First by way
of removing obstacles: and thus humility holds the first place,
inasmuch as it expels pride, which "God resisteth," and makes man
submissive and ever open to receive the influx of Divine grace. Hence
it is written (James 4:6): "God resisteth the proud, and giveth grace
to the humble." In this sense humility is said to be the foundation
of the spiritual edifice. Secondly, a thing is first among virtues
directly, because it is the first step towards God. Now the first
step towards God is by faith, according to Heb. 11:6, "He that cometh
to God must believe." In this sense faith is the foundation in a more
excellent way than humility.
Reply Obj. 3: To him that despises earthly things, heavenly things
are promised: thus heavenly treasures are promised to those who
despise earthly riches, according to Matt. 6:19, 20, "Lay not up to
yourselves treasures on earth . . . but lay up to yourselves
treasures in heaven." Likewise heavenly consolations are promised to
those who despise worldly joys, according to Matt. 4:5, "Blessed are
they that mourn, for they shall be comforted." In the same way
spiritual uplifting is promised to humility, not that humility alone
merits it, but because it is proper to it to despise earthly
uplifting. Wherefore Augustine says (De Poenit. [*Serm. cccli]):
"Think not that he who humbles himself remains for ever abased, for
it is written: 'He shall be exalted.' And do not imagine that his
exaltation in men's eyes is effected by bodily uplifting."
Reply Obj. 4: The reason why Christ chiefly proposed humility to us,
was because it especially removes the obstacle to man's spiritual
welfare consisting in man's aiming at heavenly and spiritual things,
in which he is hindered by striving to become great in earthly
things. Hence our Lord, in order to remove an obstacle to our
spiritual welfare, showed by giving an example of humility, that
outward exaltation is to be despised. Thus humility is, as it were,
a disposition to man's untrammeled access to spiritual and divine
goods. Accordingly as perfection is greater than disposition, so
charity, and other virtues whereby man approaches God directly, are
greater than humility.
_______________________