HUMILITY AND PRIDE. SAINT BERNARD

 

In a world so advanced in technology, but so low in spirituality given the little interest of the current Church in teaching and, above all, in practicing this beautiful virtue of humility. We can only deplore with pain how many souls do not practice this virtue without which it is difficult to please God. May God, in his infinite goodness, grant us the grace to meditate on these words of the great saint, faithful imitator of Our Lord Jesus Christ.

I had already written almost half of this treatise when it occurred to me to confirm and corroborate a statement, quoting that passage from the Gospel in which the Lord confesses his ignorance about the day of judgment. And I was reckless; Well then I realized that the Gospel is not expressed that way. The text says only: Not even the Son knows. I, on the other hand, self-suggested and without the intention of pressing, did not remember the exact expression, but only the meaning; That is why I wrote: Not even the Son of man knows.

As I began the following discussion, I tried to prove its authenticity, starting from a statement against the truth. But since I did not realize this error until long after the book was publicized and transcribed by many people, I have found no other solution than to make this retraction; since, because it is scattered in so many manuscripts, it has not been possible for me to tackle this error.

On another occasion I expressed an opinion on the seraphim, which I have never heard or read. Let the reader notice the prudence of the author, who expresses himself by saying: "I think." I did not want to propose more than a simple opinion of what I have not been able to prove in Scripture.

In short, even the opportunity of the title, "On the degrees of humility" can be discussed, since I describe more the degrees of pride. The less intelligent or those who ignore the motifs in the title will load the inks here. At the end of the treaty I try to justify it very briefly.

PREFACE

You asked me, brother Godofredo, to put in writing and with relative length what I preached to the brothers about the degrees of humility. I have tried to satisfy your request as it deserves, although with fear of not being able to fulfill it. I confess that the counsel of the Gospel never left my mind. I did not dare to start without stopping despite whether I had the means to carry it out.

And when charity had already thrown away this fear of not being able to finish the work, another one of the opposite sign invaded me. If finished, I would be threatened by the danger of boasting, a danger far more serious than the very contempt of not finishing it. Therefore, between fear and charity, as perplexed by two paths, I was doubting for a long time about which of them I should take. I was afraid that if he spoke usefully of humility, he might give the impression of not being humble; and that, if he kept quiet out of humility, he could be labeled useless.

I did not trust either of these two paths, but I was forced to take one. It seemed better to share with you the fruit of my words than to remain safe, by myself, in the harbor of my silence. I trust that if by chance I say something that pleases you, your prayer will prevent me from being puffed up by it. And if, on the contrary, which seems more normal, I do not get to write something worthy of your talent, then I will no longer have any reason to be proud.

  Chapter 1

ADVANTAGES REPORTED BY UPGRADING GRADES

Before starting to talk about the degrees of humility that Saint Benedict proposes, not to list them, but to upload them, I want to show you, if I can, where they lead us. Thus, knowing in advance the fruit that does not wait on arrival, the work of the climb will not overwhelm us.

When the Lord says: I am the way, the truth and the life, he declares to us the effort of the way and the reward without effort. Humility is called the path that leads to the truth. Humility is effort; the truth, the reward for effort. Why do you know? You will say that this passage refers to humility, since it said in an indefinite way: ¿I am the way? Listen to him more concretely: Learn from me, I am meek and humble of heart.

It is proposed as an example of humility and as a model of meekness. If you imitate him, you are not walking in darkness, but you will have the light of life. And what is the light of life if not the truth? The truth illuminates every man who comes to this world; indicates where true life is. That is why, when he said: I am the way and the truth, he added: and the life. As if to say: I am the way, which leads to the truth; I am the truth, that I promise life; I am life, and I give it; for he himself says: This is eternal life, that they know you, the only true God, and your envoy Jesus Christ.

But if you say: “I see perfectly the way, the humility; I want the fruit, the truth; ¿more, what will I do if the effort of the road is so heavy that I cannot reach the desired prize? " He answers: I am life, the viaticum from which you will draw energy for the journey.

The Lord cries out to the lost and to those who ignore the way: I am the way; to those who doubt and those who do not believe: I am the truth; and those who are already climbing dragging their fatigue: I am life. It seems to me that in the proposed passage it is sufficiently clear that the knowledge of the truth is the fruit of humility.

Also look at these texts: I praise you, Father, Lord of heaven and earth, because you have hidden these things - no doubt referring to the secrets of truth - from the wise and prudent, that is, from the proud, and you have revealed them to the little ones, that is, to the humble. Here too it is instilled that the truth is hidden from the proud and revealed to the humble.

Episode 2

Humility could be defined as follows: it is a virtue that incites man to despise himself in the clear light of his own knowledge. This definition is very suitable for those who have decided to progress deep down in their hearts. They advance from virtue to virtue, from degree to degree, until they reach the summit of humility. There, in a contemplative attitude, as in Zion, they are enraptured by the truth; because it is said that the legislator will give his blessing. He who promulgated the law will also give the blessing; he who has demanded humility will lead to the truth.

Who is this legislator? It is the gracious and upright Lord who has promulgated his law for those who lose their way. All those who abandon the truth go astray. And are they going to be forsaken by such a kind Lord? No. It is precisely to these that the Lord, kind and upright, offers as law the way of humility. In this way they will be able to return to the knowledge of the truth. It gives them the opportunity to win back salvation, because it is kind. But, Attention !, they are undermining the discipline of the law, because it is straight. He is kind, because he does not resign himself to being lost; he is righteous, because he does not miss the punishment he deserves.

  Chapter 3

This law, which guides us towards the truth, was promulgated by Saint Benedict in twelve degrees. And as by means of the ten commandments of the law and of the double circumcision, that in total add up to twelve, one arrives at Christ, raised these twelve degrees the truth is reached.

Doesn't the very fact of the Lord's appearance at the top of that ramp which, as a type of humility, presented himself to Jacob, does it not indicate that the knowledge of the truth is situated at the top of humility? The Lord is the truth, who cannot be deceived or deceived. From the top of the ramp he was looking at the sons of men to see if there were any sensible who would seek God. And does it not seem to you that the Lord, who knows all his own, is crying out from on high to those who seek him: Come to me, all who desire me and be satisfied with my fruits; and also: ¿Come to me all who are exhausted and overwhelmed, that I will give you respite?

Come, he says. Where to? To me, the truth. Where? For humility. Advantage? I will give you respite. What respite does the truth promise to the one who ascends, and gives it to the one who arrives? Charity, maybe? Yes, well, according to Saint Benedict, once all the degrees of humility have been raised, charity is immediately reached. Charity is a sweet and pleasant food that revives the weary, strengthens the weak, cheers the sad, and makes the yoke bearable and the burden of truth light.

  Chapter 4

  Charity is an excellent delicacy. It is the main dish at King Solomon's table. Exhale the aroma of the various virtues, similar to the fragrance of the most surprising spices. Satisfy the hungry, cheer up the diners. Peace, patience, goodness, integrity of mind, joy in the Holy Spirit and all the other fruits and virtues that are rooted in truth or wisdom are also served with it.

Humility also has its accessories on this same table. The bread of pain and the wine of compunction is the first thing that the truth offers to the incipient, and tells them: Those who eat the bread of pain, get up after sitting down.

Nor does contemplation lack the solid food of wisdom, kneaded with fine flour, and the wine that gladdens the heart of man; with him, the truth gives gifts to the perfect, and says to them: Eat, my friends, drink and get drunk, dear. Charity, she tells us, is the main dish of the daughters of Jerusalem; imperfect souls, being still unable to digest that solid delicacy, have to feed on milk instead of bread, and oil instead of wine. And with good reason, half of the banquet is served, since its softness does not benefit the incipient, who live in fear; nor is it enough for the perfect, who like the intense sweetness of contemplation.

The incipient, as long as they are not cured of the evil passions of carnal delights with the bitter purge of fear, cannot experience the sweetness of milk. The perfect ones have already been weaned; now, euphoric, they rejoice to eat that other delicacy, a foretaste of glory. It only takes advantage of those who are in the center, the proficient, who have already experienced its pleasant palate in a few sips. And they are simply happy because of their tender age.

The first course is therefore that of humility, a bitter purge. Then the plate of charity, a very tasty consolation. The one of contemplation follows, the main course. Poor me! How long, Lord, ¿will you always be angry with your servant who pleads with you? How long will you be feeding me the bread of tears and offering me the tears as a drink in gulps? Who will invite me to eat from that last dish, or at least the tasty delicacy of charity, which is served in the middle of the banquet! The righteous eat them in the presence of God overflowing with joy. Then I should no longer ask God with bitterness of soul: ¡do not condemn me! On the contrary, when celebrating the treat with the unleavened fruits of purity and truth, I would sing joyfully in the ways of the Lord because the glory of the Lord is great.

Good is, therefore, the path of humility; in him the truth is sought, charity is found and the fruits of wisdom are shared. The end of the law is Christ; and the perfection of humility, the knowledge of the truth. Christ, when he came into the world, brought grace. The truth, how charity is offered. But it always manifests itself to the humble. For this reason, grace is given to the humble.

As far as possible, I have just exposed the fruit that awaits us at the end of the climb through all degrees of humility. Now, if possible, I am going to refer to the order in which these degrees guide us towards the most palatable prize of truth.