Q: Whether Twelve Degrees of Humility Are Fittingly Distinguished in the Rule of the Blessed Benedict?

A: I answer that,
As stated above (A. 2) humility has essentially to do with the appetite, in so far as a man restrains the impetuosity of his soul, from tending inordinately to great things: yet its rule is in the cognitive faculty, in that we should not deem ourselves to be above what we are. Also, the principle and origin of both these things is the reverence we bear to God. Now the inward disposition of humility leads to certain outward signs in words, deeds, and gestures, which manifest that which is hidden within, as happens also with the other virtues. For "a man is known by his look, and a wise man, when thou meetest him, by his countenance" (Ecclus. 19:26). Wherefore the aforesaid degrees of humility include something regarding the root of humility, namely the twelfth degree, "that a man fear God and bear all His commandments in mind."

Again, they include certain things with regard to the appetite, lest one aim inordinately at one's own excellence. This is done in three ways. First, by not following one's own will, and this pertains to the eleventh degree; secondly, by regulating it according to one's superior judgment, and this applies to the tenth degree; thirdly, by not being deterred from this on account of the difficulties and hardships that come in our way, and this belongs to the ninth degree.

Certain things also are included referring to the estimate a man forms in acknowledging his own deficiency, and this in three ways. First by acknowledging and avowing his own shortcomings; this belongs to the eighth degree: secondly, by deeming oneself incapable of great things, and this pertains to the seventh degree: thirdly, that in this respect one should put others before oneself, and this belongs to the sixth degree.

Again, some things are included that refer to outward signs. One of these regards deeds, namely that in one's work one should not depart from the ordinary way; this applies to the fifth degree. Two others have reference to words, namely that one should not be in a hurry to speak, which pertains to the fourth degree, and that one be not immoderate in speech, which refers to the second. The others have to do with outward gestures, for instance in restraining haughty looks, which regards the first, and in outwardly checking laughter and other signs of senseless mirth, and this belongs to the third degree.

Reply Obj. 1: It is possible, without falsehood, to deem and avow oneself the most despicable of men, as regards the hidden faults which we acknowledge in ourselves, and the hidden gifts of God which others have. Hence Augustine says (De Virginit. lii): "Bethink you that some persons are in some hidden way better than you, although outwardly you are better than they." Again, without falsehood one may avow and believe oneself in all ways unprofitable and useless in respect of one's own capability, so as to refer all one's sufficiency to God, according to 2 Cor. 3:5, "Not that we are sufficient to think anything of ourselves as of ourselves: but our sufficiency is from God." And there is nothing unbecoming in ascribing to humility those things that pertain to other virtues, since, just as one vice arises from another, so, by a natural sequence, the act of one virtue proceeds from the act of another.

Reply Obj. 2: Man arrives at humility in two ways. First and chiefly by a gift of grace, and in this way the inner man precedes the outward man. The other way is by human effort, whereby he first of all restrains the outward man, and afterwards succeeds in plucking out the inward root. It is according to this order that the degrees of humility are here enumerated.

Reply Obj. 3: All the degrees mentioned by Anselm are reducible to knowledge, avowal, and desire of one's own abasement. For the first degree belongs to the knowledge of one's own deficiency; but since it would be wrong for one to love one's own failings, this is excluded by the second degree. The third and fourth degrees regard the avowal of one's own deficiency; namely that not merely one simply assert one's failing, but that one convince another of it. The other three degrees have to do with the appetite, which seeks, not outward excellence, but outward abasement, or bears it with equanimity, whether it consist of words or deeds. For as Gregory says (Regist. ii, 10, Ep. 36), "there is nothing great in being humble towards those who treat us with regard, for even worldly people do this: but we should especially be humble towards those who make us suffer," and this belongs to the fifth and sixth degrees: or the appetite may even go so far as lovingly to embrace external abasement, and this pertains to the seventh degree; so that all these degrees are comprised under the sixth and seventh mentioned above.

Reply Obj. 4: These degrees refer, not to the thing itself, namely the nature of humility, but to the degrees among men, who are either of higher or lower or of equal degree.

Reply Obj. 5: This argument also considers the degrees of humility not according to the nature of the thing, in respect of which the aforesaid degrees are assigned, but according to the various conditions of men.

QUESTION 162

OF PRIDE (In Eight Articles)

We must next consider pride, and (1) pride in general; (2) the first man's sin, which we hold to have been pride. Under the first head there are eight points of inquiry:

(1) Whether pride is a sin?

(2) Whether it is a special vice?

(3) Wherein does it reside as in its subject?

(4) Of its species;

(5) Whether it is a mortal sin?

(6) Whether it is the most grievous of all sins?

(7) Of its relation to other sins;

(8) Whether it should be reckoned a capital vice?