Many of the
virtues which are valued in Christianity are not in themselves strictly
Christian: That is, Christianity herself
shares and, in a way, “borrows” many of her defined concepts for right action
most notably from the great thinkers of ancient Greece. The cardinal virtues are the best example of
this, Aristotle having spoken most extensively on them until Aquinas recognized and further delineated the philosopher’s
insights. There are some Christian
virtues, however, which seem particular to Christianity; virtues which would be,
without the Christian’s chief telos,
absurd and befitting a place in Aristotle’s treatment of vices. Humility is a striking example of this kind
of Christian virtue which is, at best, misunderstood by those who witness it
from outside a Christian perspective. One
of the greatest saints in the Christian tradition, John the Baptist, may be
seen, in light of the Gospels’ sparse accounts of his life, to be a clear and
simple witness to Christ. St. John, the
forerunner to Christ, was enabled to fulfill his God-given mission by the disposition
formed through the virtue of humility and, living out this virtue, he helps to
give us a true understanding of it and how it enlivens our relationship with
Jesus Christ.
Before attempting
to examine a life of humility, let us consider what exactly makes humility so
different from the classical virtues. Aristotle
was not utterly incognizant of something akin to humility. As regards one’s internal disposition to his
own worth, he describes the virtue of “high-mindedness"[1]
in relation to the contrary vices of pettiness and vanity:
A
man is regarded as high-minded when he thinks he deserves great things and
actually deserves them… A man who thinks
he deserves great things but does not deserve them is vain… One who
underestimates himself is small-minded…[2]
Aristotle speaks here of one’s
entitlement to honor, stating that one should regard himself as great according
to what he deserves.[3] At first glance, the virtue of
“high-mindedness” (often translated magnanimitas
or ‘greatness of soul’) may seem quite different from the Christian concept of humilitas (which translated literally means
‘earthiness’). The key notion which
Aristotle seemed to conceptualize when explaining high-mindedness was that the
manner in which one regards himself ought to reflect the truth; that one who
deserves great things should also think
he deserves great things. This inward
recognition of one’s true worth is in fact essential to the proper
understanding of Christian humility.
Where humility and Aristotle’s “high-mindedness” differ is where the
Christian can see a deeper truth than Aristotle would have been able to
comprehend; that is, our true worth in relation to a personal God.
Of course, when
comparing ourselves to an infinitely good and perfect God, we are close to
nothing. This does not mean however that we should regard ourselves as nothing. Aristotle gives us a suitable means by which
to avoid the extremes of pride and false-humility; extremes which may lead one
on to presumption or despair. While Aristotle
roots his golden mean in the recognition of truth, St. John the Baptist went further
still, living out his life in recognition of the Truth that is Jesus Christ.
John was born and
scarcely had he entered the world when his father, Zechariah, announced his
earthly mission, “you will go before the Lord to prepare his ways…”[6] John did not linger but, as we are told, he
retreated into the wilderness until he appears again, fulfilling the mission
his father announced.
When we next see John,
he has already begun his work, baptizing and announcing the kingdom. The Jews are interested in his purpose,
“[sending] priests and Levites from Jerusalem to ask him, ‘Who are you?’”[7] John was wise enough to determine what they
had in mind and his response was straightforward and direct, “I am not the
Christ.”[8] John, after confessing that he is neither a
prophet nor Elijah, never actually identifies himself. He quotes the prophet Isaiah, which his
father Zechariah had echoed to him previously, “Make straight the way of the
Lord.”[9] It is noted by the Fathers that John was
already held in high esteem by the Jews, which is made apparent by the fact he
is yet of dignified birth, being the son of a priest, and by their choice to
send priests and Levites from Jerusalem.[10] John nonetheless did not attempt to garner
credibility by means of his lineage. He
makes it quite clear that men who think themselves noble by birth have best to
reconsider, “…do not presume to say to yourselves, ‘We have Abraham as our
father’; for I tell you, God is able from these stones to raise up children to
Abraham.”[11] By these words, it is obvious that John is
well aware of his “nearness to the ground”.
The Baptist,
however, did not let the knowledge of his lowly state paralyze him in his
mission. He does not use his noble
descent as justification for his work, but rather maintains his purpose in
direct relation to God, “No one can receive anything except what is given him
from heaven.”[12] He keeps far from any notion of
self-justification, as any true prophet, but also continues to draw our
attention away from himself. He asserts
his right to baptize, but immediately compares himself to Christ, “I baptize
with water; but among you stands one whom you do not know, even he who comes
after me, the thong of whose sandal I am not worthy to untie.”[13]
The Baptist was so
determined in his work and intent on his purpose that he reached the point of
self-emptying: He was not one to be
self-preoccupied. John had scarcely seen
Jesus coming from afar when he became the first to bear Him public
testimony: “Behold the Lamb of God, who
takes away the sin of the world!” John
is the first to identify Jesus as the Messiah.
He admits that he did not know him prior to their encounter, but
testifies at the prompting of the Holy Spirit, “…this is the Son of God.”[14] John’s lack of self-interest facilitated his
selfless ministry and his guileless testimony, which bore visible fruit for
those around him. In the account given
us in the Gospel of John, it was the Baptist whose testimony led the first
apostles, Simon and Andrew, to Christ’s side.[15] John’s general message held the greatest
concern for the souls of those who listened to him, calling for repentance and
leading all of Judea and the surrounding country to confess their sins.[16]
St. John’s
ascetical life is attested to in the synoptic Gospels, “John wore a garment of
camel’s hair, and a leather girdle around his waist; and his food was locusts
and wild honey.”[17] The Fathers give various observations on the
significance of such penitential conduct:
John’s penance speaks of a lack of concern for his own comfort, however
not for mere self-disdain, but out of concern for the sins of the human race.[18] It is noted furthermore that John was fully
fit to be a witness to Christ because he had become a witness to himself.[19] Again, it can be seen that every one of
John’s deeds was done for the glorification of Jesus Christ.
The most fitting
statement by John in the Gospels which aids in the understanding of humility is
given in response to his own disciples.
Confronted with the news that Jesus had begun baptizing, he expresses
his joy at hearing of the bridegroom and resigns himself, “He must increase,
but I must decrease.”[20] St. Augustine, commenting on these words,
reflects on the comparison between Jesus and John: “…a man’s confession, a man’s humility, is
God’s pity, God’s exaltation.”[21] He notes the differences even in the manner
of their birth and death, if such an interpretation may be permitted, “John was
beheaded, Christ was lifted up on the cross.
Then [sic] Christ was born, when the days begin to lengthen; John, when
they begin to shorten.”[22]
We can thus see
the way in which humility works in one’s life:
It empties us of ourselves, disinterested in our own motives, so that we
may be filled with the love of Christ.
Humility is a confrontation and acknowledgment of the truth; that the
Truth is always greater. This acceptance
of our lowliness, however, does not paralyze us. It does not leave us groveling or scraping so
much that we dare not approach God.
Instead, it ought to challenge us to live out our lives for His
glory. St. John was certainly respected
by those in his time, even by some Jews who did not respect Jesus, but all of
his credibility and authority was used to witness that Christ was the Son of
God. John was loud and fierce, a voice
which was heard from far and wide: He
shows us that humility is not concerned simply with being quiet. He rather shows us that, as his calling
required, he had to cast off all cares for himself in order to direct others to
the Messiah. Humility drives us to
action, not necessarily to close in on and hide ourselves, but simply to pursue
Christ without shame.
[1]
megalopsychia
[2]
Aristotle Ethica Nicomachea 1123b 1-10
[3]
op. cit. 27
[4]
Luke 1.41-44
[5]
Lk 1.42
[6]
Lk 1.76
[7]
Jn 1.19
[8]
Jn 1.20, Catena Aurea 46
[9]
Jn 1.23, Is 40.3
[10]
Catena Aurea Jn I.19-23 (Chrys.)
[11]
Mt 3.9
[12]
Jn 3.27
[13]
Jn 1.26-27
[14]
Jn 1.34
[15] Jn 1.37
[16] Mt 3.5-6
[17] Mt 3.4
[19] op. cit. (Pseudo-Chrys.)
[20] Jn 3.30
[22]
ibid.
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