The absence of arrogance is humility. How to buy it?

Pride and arrogance have become the pillars of our world, in which children are already suffering from star fever, and adults are upset if they are assessed only as talented, but not brilliant individuals. But should you worry about this? Are pride and arrogance so terrible? Is there a cure for these evils that have plagued our society like a cancer? This is humility.

What does humility mean: definition of the word

Humility is the absence of an excessively high opinion of oneself, an adequate and honest assessment of one’s abilities and merits. A humble person is one who is well aware of his own imperfections and weaknesses, as well as his dependence on others.

Patience, meekness and other “right and wrong synonyms”

Often, people use words and expressions such as synonyms for the word “humility”:

• patience;
• meekness;
• agreeableness;
• gentleness;
• self-humiliation;
• self-deprecation;
• self-flagellation;
• submission to violence

But not all these words can be associated with true Christian humility or considered concepts equivalent to it.

Thus, meekness is, rather, a companion, sister, or even a consequence of humility. It is expressed in a tactful, attentive and gentle attitude towards others, in uncomplaining obedience to God. Humility is a branch of the tree of love on which the fruit of meekness grows. If humility cures pride, then meekness makes us pleasant to communicate with.

Some synonyms for humility clearly do not correspond to the Christian understanding of this quality.

Christian humility is an Orthodox virtue

Humility in the Orthodox understanding is a quality that helps a person to rely not on personal experience, wisdom and knowledge, but encourages him to look at himself and others through the eyes of God.

Photo by Alina Shadrina

Very often we evaluate ourselves by our position in society, erudition, titles and regalia, or reviews of others. And the fact that we are disciples of Jesus Christ does not change much. Humility is easy to talk about. But being humble is not an easy task.

What is the essence of humility

Humility means a person's conscious self-abasement to combat pride. This is an understanding of one's own shortcomings, which gives rise to a lack of pride and arrogance. Humility is also called cutting off one’s will for the sake of obedience. Archpriest Andrei Efanov answers the question “what is humility” - it is a sober look at oneself as a sinner. The priest compares the state of the soul without humility with intoxication. A drunk person does not see himself from the outside. He is in “euphoria” and incorrectly assesses everything that is happening around and within himself. Likewise, a proud soul cannot see its relationships with its neighbors and God from the right angle. So, humility is a state of adequate self-esteem of a person. This is a correct understanding of your spiritual state and the desire to improve.

Each virtue conquers certain passions. For example, gluttony is eradicated by fasting, and despondency and grumbling are eradicated by prayer. Humility in Orthodoxy is a victory over pride and the resulting vanity, envy, contempt, deceit, and hypocrisy. Humility is inextricably linked with other virtues.

Thus, the Monk Ambrose of Optina said that

“love and mercy cannot exist without humility, and humility cannot exist without mercy and love” (“Creations”).

The word “humility” has the root “peace.” This is exactly how you can describe the state of a humble soul - peace with yourself, with your neighbors, with God.

Examples of Humility from the Bible

The best way to learn humility is by example. The Bible contains sound examples of this quality:

1. Moses heeded the advice of his father-in-law Jethro, the priest of Midian: to appoint assistants to manage the affairs of Israel.
2. After the great victory over their enemies, the Jews wanted to make Gideon king. But he refused, saying that the king of Israel is the Lord.
3. The God of Israel, who repeatedly forgave his people after they repented of their sins.
4. Christ gave his life as a sacrifice for sinners, suffering a painful death. In addition, he never boasted of his knowledge, abilities and did not humiliate others.

The Son of Man did not come to be served, but to serve.

(Matt. 20, 28)

Moscow Sretenskaya Theological Academy

Priest Vladimir Tolstoy 11/16/201810266
How do we know about humility?
Jesus Christ himself calls us to learn this virtue from him. And before that, we observed the life of the Most Holy Lady, who showed by her own example what humility exists. In the understanding of the holy fathers and church writers, humility is a Divine mystery comprehended by spiritual experience. According to them, the virtue of humility is an ineffable Divine grace, which cannot be described in human language, but can only be known through personal experience. At the same time, the holy fathers highlighted the essential features of virtue that can at least somehow characterize it. It is these features that are worth talking about .

Content:

• Humility in the earthly life of the Lord Jesus Christ
• Humility of the Mother of God
• The concept of “humility” in some biblical and theological dictionaries and encyclopedias
• Understanding of humility and humility: what these concepts have in common and what is different
• Definition of humility in the works of the holy fathers and church writers. Properties of humility: “Humility is a nameless grace in the soul”
• Humility as one's own self-abasement
• Humility as a peaceful state of mind
• A humble person does not see his virtues
• Humility is born from comparing one's weakness with the greatness and holiness of God
• Humility is not a sign of weakness

Humility in the earthly life of the Lord Jesus Christ

The religious and moral foundation of the virtue of humility finds its existential position in the person of the Lord Jesus Christ. St. Ignatius Brianchaninov writes: “Humility is the teaching of Christ, is the property of Christ, is the action of Christ”[1]. The Lord calls on all His faithful followers to learn true humility and meekness from Him. Speaking about humility as an important moral component in a person’s life, the Savior teaches that humility gives a person peace, tranquility and inner harmony: Take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls ( εἰμι καὶ ταπεινὸς τῇ καρδίᾳ καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν

) (Matthew 11:29).

Speaking about the Lord Jesus Christ, the Apostle Paul points to humility as an important component of His Theanthropic Person. Moreover, the apostle points to significant moments of His life, which are interpreted by the apostle with genuine humility. He, being the image of God, did not consider it robbery to be equal with God; but he made himself of no reputation, taking the form of a servant, becoming in the likeness of men, and becoming in appearance like a man; humbled (Greek: ἐταπείνωσεν,

slav.:
humbled,
lat.:
humiliavit
) Himself, being obedient even to death, and death on the cross. Therefore God has highly exalted Him and given Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:6-11).

This New Testament passage more fully reflects the Christian teaching on humility. The Lord absolutely voluntarily went into suffering for the sake of man’s salvation, “this was the supposed actual goal...of Christ’s humiliation, so that everyone and everyone would voluntarily submit to the saving majesty of Christ”[2]. As Professor N.N. Glubokovsky notes: “ Κένωσις

came along with the perception of the slave's eye and continued further in various types of earthly service of Christ, which - in comparison with essential equality with God - was all, from beginning to end, and in all forms, Filial self-abasement"[3].

According to the thoughts of the holy fathers, the entire life of the Lord Jesus Christ is one great example of humility. As St. writes. Basil the Great, the entire life path of Christ from birth to death teaches humility: “Thus He went through the entire human life from birth to the end, and after such humility He finally reveals glory, glorifying with Him those who were dishonored with Him.”[4].

In the entire life of the Lord Jesus Christ there is neither deed nor action in which anger, irritability, or hatred would be revealed.

Indeed, the Lord was not born in the royal chambers, surrounded by luxury and wealth; a manger was chosen as the birthplace. Throughout his preaching, the Lord was indifferent to human glory, did not seek praise, and went secretly to pray in the mountains. He served and pleased everyone. For the Son of Man did not come to be served, but to serve and give His soul as a ransom for many (Mark 10:45). The Lord washed the feet of His disciples and resignedly endured insults, torment and suffering on the Cross from the evil Jews. In the entire life of the Lord Jesus Christ there is neither deed nor action in which anger, irritability, or hatred would be revealed.

“By cultivating this virtue in his disciples, the Lord instructs them to beware of the leaven of the Pharisees, which is hypocrisy” (Luke 12:1), points to a meek and trusting child as an example to follow (Matthew 18:2; Mark 9:36- 37; Luke 9:47-48), shows an example of His own humility by washing the disciples’ feet at the Passover meal (John 13:14-15). Humility is the foundation of love”[5].

Humility of the Mother of God

The Mother of God provides a great moral and instructive example of humility. Humility elevated Her above Angels and men, making Her the Mother of God Himself. And Mary said: My soul magnifies the Lord, and my spirit rejoices in God my Savior, because He has looked upon the lowly ( ταπείνωσις

) My servants, for from now on all generations will call Me blessed (Luke 1:46-48).

Researcher priest Pavel Lizgunov, pointing to the philological peculiarity of the spoken words of the Mother of God, says that the original word is ταπείνωσις

could be an Aramaic word going back to the Hebrew
oni
(distress, poverty, humility)
or anawa
(humility, meekness)[6].

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Sacred Tradition points to a special case that emphasizes the depth of humility of the Mother of God, combined with selfless love for God and people. “Once, in the book of the prophet Isaiah, She read a prophecy about Christ and His Mother... and faith illuminated, and love inflamed Her soul. But out of humility... not deigning to pray for a direct approach to Emmanuel Himself, the God-Man, She limited herself to praying that She would be granted to see His Mother and to approach Her, and then only as a slave. Thus, with humility of heart, She prepared in Herself the way for the meek and humble-hearted Jesus.”[7]

The humility of the future Mother of God moved Her to deep mental-heartfelt prayer to God. Staying in the Holy of Holies of the Old Testament Temple, the Most Holy Virgin Theotokos, with the deep suffering of a humble heart for the entire human race, ascended to the extreme heights of the vision of God, praying to the Creator that He Himself would destroy the oath from among us, stop the fire of pride and its generation - sin, “corrupting the pasture of souls”[ 8] human.

The humility of the Mother of God is revealed in all episodes of her life. Humility at the promise, birth, search in Jerusalem for a twelve-year-old boy, in Simeon’s prophecy that her heart would pass through the weapon, in humbly following Christ and serving Him, in silent standing at the Cross, and many others.

To the greeting of the Archangel Gabriel, who announces the fulfillment of the great mystery, the Most Holy Theotokos, “out of the self-abasement in which she is accustomed to rest”[9], “is in no hurry to respond,” for this high greeting “places the unknown Virgin above all the wives in the world”[10], and She strives constantly into the depths of humility. And when the Archangel predicts to Her the mysterious “conception in the womb, the birth of the Son, His saving Name, His Divine dignity... an endless kingdom,” and “how many more subjects for testing and ranting!”, then “The Graceful One does not dare to experience the mysteries of grace”[11] .

In her earthly life, the Most Holy Theotokos avoided glory, confining glory in Her heart and withholding it from manifestation. She did not even reveal to the righteous Joseph about the appearance of the Archangel and the miracle of the Annunciation. “The angel himself announced to Joseph about Mary’s miraculous conception from the Holy Spirit (Matthew 1:18-25)”[12].


The Most Holy Theotokos became “not just an instrument who wanted to present Herself for the Incarnation, but rather a Person who sought to realize in her own consciousness the meaning of the fact of Her Motherhood... She sought to receive through the Son of God that which She did not yet have in common with Him: participation in the Divine nature”[13], and therefore the gift of God-like humble love to the extent that it was intended by the Creator even at the creation of the first man.

The concept of “humility” in some biblical and theological dictionaries and encyclopedias

Consideration of the term for the virtue of “humility” in biblical dictionaries is generally based on the text of Holy Scripture and initially determines that humility is the extreme opposite of pride, which consists in the fact that a person thinks low of himself, as having nothing of his own, but only given by God, and doing all good things only with the help and grace of God. For example, this understanding of humility is discussed in the Bible Dictionary edited by N. N. Glubokovsky[14]. The dictionary entry from the Biblical Encyclopedia of Archimandrite Nikifor (Bazhanov)[15] is organized in a similar way, also defining humility as the opposite of pride and highlighting humility as a special virtue commanded to all faithful followers of Christ.

The Brockhaus Biblical Encyclopedia (first edition, 1960) indicates that “humility is not passive submission, but active, bold action... Humility does not consist in excessive self-abasement, but in the consistent awareness of one’s own insignificance and one’s position in relation to God... Humility is a form sincerity, standing in the truth”[16].

In the understanding of the authors of the Catholic Encyclopedia, humility is a secondary virtue that finds its basis in the main and fundamental virtue of patience.

According to the Catholic Encyclopedia, humility in the highest and moral sense is that a person has a modest estimate of his own worth and submits to others. According to this meaning, no person can humiliate another, but only himself, and he can do this correctly only with the help of Divine grace. That said, according to the Catholic Encyclopedia, a humble person considers his own shortcomings, has a humble opinion of himself, and willingly submits to God and others for God's sake. At the same time, the encyclopedia assigns a more modest role to the virtue of humility. In the authors’ understanding, humility is a secondary virtue that finds its basis in the main and fundamental virtue of patience[17].

The Lampe GWH patristic Greek dictionary gives the following definition. Humility ( ταπεινοφροσύνη

) is a fundamental Christian virtue. At the same time, many references are made to quotes from the holy fathers and passages from the Holy Scriptures[18].

In L. I. Vasilenko’s brief religious and philosophical dictionary, humility is considered one of the highest virtues in Christian ethics. “Humility is often mistakenly identified with thoughtless and unrequited obedience to some authority not from God or dull submission to circumstances imposed by life. But in reality, humility is living in peace with God, freely and courageously agreeing with his will, discipleship with Christ and the willingness to take on the problems that arise from this - bearing the cross. The humility that Christianity teaches is essentially the greatest daring; from the point of view of the wisdom of this age - unforgivable insolence, the height of optimistic madness. To seriously recognize oneself as small and insignificant before God means to seriously believe that one stands in some real relationship to God.”[19]

The Dictionary of Biblical Theology, published in 1974 in Brussels, identifies the concepts of humility and modesty. “Humility in the biblical understanding is, first of all, modesty, which is opposed to vanity. A modest person does not have unreasonable claims and is not self-confident. Humility, opposed to pride, is on a deeper level; this is the feeling that a sinful creature experiences in the face of the Almighty Trisagion”[20].

Of particular interest is the teaching of the virtue of humility in Jewish traditions adjacent to the biblical ones. In the rabbinic Jewish tradition, the virtue of humility is given a significant place. As a rule, it is interpreted as respect for other people, a feeling of one’s own insignificance before God, before the vast world He created, etc. The pinnacle of humility lies in selfless service to others[21].

Thus, turning to dictionary materials allows us to say that humility in the Orthodox understanding is conceptualized as a Christian virtue, which is the extreme opposite of pride and the primary virtue that provides the basis for spiritual growth. In the Catholic understanding, humility is a service virtue that finds its basis in the virtue of patience.

Understanding of humility and humility: what these concepts have in common and what is different

Many researchers have made a distinction between the concepts of humility and humility. Greek word ( ταπεινοφροσύνη)

, translated into Russian as “humility of mind,” in the letter of the Apostle Paul in the third chapter to the Colossians reveals another important meaning of this concept.
The term humility is considered here as “lowliness of
[22],” which reflects the full essential disclosure of this term of New Testament ethics not just as external behavior, but precisely as a state of the soul.

Researcher Priest Pavel Lizgunov writes that “the Apostle Paul uses the word “humility” six times”[23]. “The apostle says about himself that he preached, working for the Lord with all humility ( μετά πάσης ταπεινοφροσύνης

) and with many tears, amid temptations (Acts 20:19), he begs his disciples to act worthy of the title of Christian, with all humility and meekness ( ς
) and long -
suffering , bearing with one another through love (
ανεχόμενοι αλληλων εν αγάπη
) ( Eph. 4:2), out of humility, considering one another better than himself (Phil. 2:3), commands us to acquire the virtues of mercy, kindness, humility, meekness and long-suffering” (Col. 3:12)[24].

The term humility is revealed as an act of voluntary human activity aimed at finding humility.

Researcher S. M. Zarin writes: “While ταπείνωσις

... is used to designate the external position in which someone is and, therefore, highlights, first of all, and predominantly the passive moment,
ταπεινοφροσύνη
gives the idea of ​​“humility” as an act and manifestation of a consciously free life. Already the philological meaning of the term contains an indication that it expresses the actually humble way of thinking of a person and certainly presupposes a moment of consciously free participation in the mood it denotes”[25]. Thus, the term humility is revealed as an act of voluntary human activity aimed at finding humility.

Professor N. E. Pestov calls humility the initial stage of humility. He believes that humility expresses the state of seeking humility, and is not a gift from God[26].

An interesting and different definition from the above-mentioned researchers is given by Archpriest Vyacheslav Sveshnikov. He believes that “humility is a system of consciousness, very pure and morally impeccable, on the basis of which humility is developed and which itself is the result of humility. Humility is the humility of a proud mind.”[27]

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Having examined different cases of using the word humility, we can conclude that the semantic component does not differ significantly from the old and new meanings of the term humility. In the subsequent Christian tradition, a distinction was made between these terms, but the idea of ​​one or another conclusion was not always perceptible. So, for example, St. John Chrysostom writes: “What is humility? Think humbly about yourself" ( Τί
ονν εστι ταπεινοφροσύνη ; Το ταπεινά φρονε ' ιν
)[28].
And further: “Α it is not the one who is necessarily humiliated who thinks humbly, but who humiliates himself ( ταπεινάδεφρονεΐ , ούχ o από άνάγκηςών ταπεινός , άλλ 'o εαυτόν ταπεινών
).
When someone, having the opportunity to think highly of himself, thinks humbly, then he is humbly wise. If someone who has not had such an opportunity thinks humbly , he
is not yet humble - wise ( ονκέτι ταπε ινόφρων έστίν ) " [ 29
] . In
this definition , it is observed complete synonymy.

Definition of humility in the works of the holy fathers and church writers. Properties of humility: “Humility is a nameless grace in the soul”

The question of understanding humility in patristic thought was considered in many ways. It can be said that the holy fathers did not give a single and precise definition to this question, but, thanks to the experienced knowledge of humility, the ancient holy authors noted the essential features and properties of this virtue. St. Petersburg writes about the incomprehensibility of humility. John Climacus: “Humility is a nameless grace in the soul, only named by those who have experienced it. This is ineffable wealth, God's naming and alms ?? γία ) " [ 30 ] . Interpreting these
words of St. John, Metropolitan
Athanasius
of Limassol writes : “Humility is so rich and so perfect that it cannot be limited to one definition or name... That is, humility is the experience of the one who possesses it; only he can express it. It is inexpressible wealth, it is the name of God.”[31] From these words of the great ascetic it becomes clear that humility cannot be given a specific systematic definition.
And therefore, as the abbot of Mount Sinai correctly concludes: “... we cannot say what exactly is the power and essence of this sun (humility), however, by its properties and actions we can comprehend its essence”[32]. The virtue of humility, according to the teachings of St. John Climacus[33], belongs to the number of supernatural virtues, the teacher of which is God Himself. Modern devotees of piety and holy fathers tried to comprehend humility through all the accumulated rich experience of the Church. If we turn to the legacy of the Glinsky and Optina elders, we can see, according to some researchers, that the topic of humility was considered exclusively from the position of patristic understanding. Therefore, their reasoning about humility was based on the knowledge that was described from the perspective of practical experience.

Researcher A. Gurov in his work “The Teaching of the Optina and Glinsk Elders on Humility” writes that the topic of humility was not revealed exclusively in a new way, the Optina and Glinsk Elders “reasoned and thought in the same direction with the Monk Isaac, the Monk John Climacus and the Monk Abba Dorotheos . This is evidenced by the repeated and precise quoting of these holy fathers by the elders.”[34]

Undoubtedly, in their works the theme of humility is given first place in the matter of spiritual growth. St. Iliodor (Golovanitsky) wrote that “the most important thing for salvation is humility”[35]. If “there is humility, everything is there, but if there is no humility, there is nothing,” said the Monk Barsanuphius of Optina, who believes that “without humility, virtue is nothing.”[36]

At the same time, the works of the holy fathers also do not give a clear definition of humility. Schema-abbot Savva (Ostapenko), in response to a person asking about what humility is, answered that the holy fathers did not give “a single and precise definition” to this question [37]. Next, the author cites a number of quotations that have already been given above with their Greek original. The schema abbot himself is confident that “humility cannot be given a firm, concrete definition, because it is God’s name”[38].

Humility opens a person’s vision of truth, for a mind clouded by egoism is not able to perceive objective reality in accordance with common sense.

An interesting idea is emphasized by Schema-Archimandrite John (Maslov) and St. Porfiry Kavsokalivit. The main thesis boils down to the idea that humility opens a person to a vision of truth. For a mind clouded by egoism is not able to perceive objective reality in accordance with common sense. And only a humble heart can see the truth.

St. Paisiy Svyatogorets saw humility as a diminishment in everything - in words, deeds, actions. According to the Holy Father, it is precisely the practice of this work and the meek enduring of temptations that brings a person into a state of humility; a humble person considers himself lower than every creature[39].

Humility as one's own self-abasement

The Holy Fathers pointed out the important feature of humility. In their understanding, humility lies in one's own self-abasement. Thus, Saint Barsanuphius the Great says that humility in relation to others consists of “in no case considering oneself for something, cutting off one’s own will in everything, obeying everyone and without embarrassment enduring what befalls us from the outside, considering oneself for their sins worthy of all humiliation and sorrow

»[40].

Holy Venerable Isaac the Syrian says that the perfection of humility is to joyfully endure false accusations. At the same time, the holy father does not speak about the ascetic exercise in voluntary self-abasement, but relates his word to people who have succeeded in this virtue[41].

St. Macarius the Great considered humility in the context of personal relationships with others; in his understanding, the humble is the one who considers everyone to be superior to himself and he calls the humble one “who is lower than everyone else”[42]. “Humility consists in yielding to those who are apparently inferior to us, and giving preference to those who are considered inferior to us,”[43] says St. John Chrysostom. St. rights Abba Isaiah, being asked what humility is, answered: “... humility is to present oneself as more sinful than all people and to humiliate oneself as not doing anything good before God”[44].

At the same time, according to Professor S. M. Zarin, the state of humility reflects “not a passive state that weakens and belittles a person’s self-awareness, but on the contrary, it is associated with the complete tension of all a person’s powers with the goal of endlessly approaching the ideal of religious and moral perfection”[45 ].

Humility as a peaceful state of mind

Considering humility as a concept of the Orthodox Christian worldview, some Russian holy fathers derived the definition of the concept from the Russian language, focusing on the root of the word itself. The very idea is that humility in this way is seen as a state of “peace” and “reconciliation.” Yes, St. Ignatius (Brianchaninov), referring to this linguistic interpretation, gives the following explanation of humility: “Virtue - humility - received its name from the inner world of the heart that it gives birth to”[46].

We encounter something similar in the reflections of the famous theologian and preacher Metropolitan Anthony of Sourozh: “Humility, if we talk about the Russian word, begins from the moment when we enter into a state of inner peace: peace with God, peace with conscience and peace with those people whose judgment reflects God's judgment; this is reconciliation. At the same time, this is reconciliation with all the circumstances of life, the state of a person who accepts everything that happens from the hand of God”[47].

Thus, the Russian linguistic picture of the word “humility” allows us to consider this word as an understanding of “peace”, “reconciliation” with God and people.

A humble person does not see his virtues

Saint Ignatius Brianchaninov points out an important feature that characterizes the virtue of humility. He writes: “Humility does not see itself as humble. On the contrary, it sees a lot of pride in itself. It takes care of finding all its branches; looking for them, he sees that there is a lot more to look for”[48].

According to the thoughts of the holy fathers, a person who has acquired humility and “drawn closer” to God sees himself more and more as imperfect. St. Macarius the Great describes such a person as follows: “... the more they try to succeed and acquire, the more they recognize themselves as poor, as meager in everything and having acquired nothing... and such a thought is implanted in him as natural; and the deeper he enters into the knowledge of God, the more he considers himself ignorant; The more he studies, the more he admits that he knows nothing. This promoting grace produces in the soul as something natural.”[49] Many holy fathers wrote about this: St. John Climacus[50], St. Macarius of Optina[51], St. Tikhon Zadonsky[52] and others.

The Holy Fathers write that the closer a person approaches God, the more he notices his unworthiness, just as someone approaches the sun, the more clearly he sees spots on his body and shortcomings.

We can conclude that true humility is found in the experience of the deep depravity and insufficiency of everything “one’s own” and in the search for correction and replenishment of “one’s own” in Divine purity and completeness. The value of this experience lies in its origins - in genuine turning towards God.

Humility is born from comparing one's weakness with the greatness and holiness of God

The Holy Fathers write that the closer a person approaches God, the more he notices his unworthiness. Just as someone moves closer to the sun, they see their body's spots and imperfections more clearly. Seeing the perfection of God, a person, by comparison, sees himself as a sinner, imperfect, sees his weaknesses, vices, impurity, and from this comes to humility.

Metropolitan Anthony of Sourozh expressed an interesting idea about humility. He says that a mistake is the idea of ​​humility, which is formed in a person by force, through humiliation, insults, etc. Such an understanding is important for pastoral work. The author tries to prove that true humility is born from a vision of God's holiness. Here Metropolitan Anthony rejects the model of humility that was perceived in the Old Testament, i.e. humility as humiliation. The author says that “one of the mistakes of preachers and textbooks of a false ascetic attitude is to instill humility in a person by trampling him thoroughly in the mud... none of us gains more humility from being trampled. Humility appears when we are truly amazed at the incommensurability between ourselves and something that we can only look at in silence and amazement. And among saints, humility is born from the vision of God, and not at all from endless looking at oneself”[53].

An excellent example of humility born from the vision of God is illustrated by St. Abba Dorotheos: “I remember once we had a conversation about humility, and one of the noble (citizens) of the city of Gaza, hearing our words that the more one approaches God, the more he sees himself as a sinner, was surprised and said: “How can this be ? And, not understanding, I wanted to find out what these words meant. I told him: “Eminent gentleman, tell me, who do you consider yourself to be in your city?” He answered: “I consider myself great and the first in the city.” I tell him: “If you go to Caesarea, who will you consider yourself to be there?” He answered “For the last of the nobles there.” “If, I tell him again, you go to Antioch, who will you consider yourself to be there?” “There,” he answered, “I will consider myself one of the common people.” “If,” I say, “you go to Constantinople and approach the king, who will you consider yourself to be?” And he answered: “Almost like a beggar.” Then I told him: “That’s how the saints are, the closer they come to God, the more they see themselves as sinners.”[54]

Humility is not a sign of weakness

Bishop Alexander (Mileant) in his work “Poverty that enriches. On the virtue of humility”, gives the following definition: “Humility is a fundamental virtue, without which it is impossible to succeed in anything good”[55]. At the same time, the author shows the fallacy of the secular worldview, which correlates humility with the manifestation of weakness and “instilling in a person the psychology of slavish servility”[56]. The same idea is emphasized by Archbishop Jacob (Maskaev): “Humility of the human spirit is not weakness, but an extraordinary strength of man”[57]. Archbishop John Shakhovskoy speaks about this: “Humility of the human spirit is not weakness, but an extraordinary strength of man. The essence of pride is to close oneself to God, the essence of humility is to let God live within oneself.”[58]

The Venerable Arsenia Ust-Medveditskaya (Sebryakova) writes that “humility is a force that embraces the heart, alienating it from everything earthly, giving it the concept of that feeling of eternal life that cannot ascend to the heart of a carnal man.”[59]

Having examined the patristic descriptions of the properties of the virtue of humility, we can draw an intermediate conclusion. True humility is a Divine mystery, incomprehensible to the human mind, but comprehended by spiritual experience; humility is characterized by a low assessment of oneself, of one’s virtues, attributing every good thing in oneself to God and placing oneself below one’s peers. In the works of the holy fathers and modern devotees of piety, the concept of humility is considered broadly and non-specifically. Like their predecessors, our contemporaries do not dare to give an exact definition of the virtue of humility; on the contrary, they point to its characteristics and the fruits of its manifestation.

Priest Vladimir Tolstoy

Key words: humility, Jesus Christ, Mother of God, virtue, patience, definition, dictionaries, state of mind, humility, holy fathers

[1] Ignatius Brianchaninov, St. Ascetic experiences // Ignatius Brianchaninov, St. Complete collection of the works of St. Ignatius Brianchaninov. T. 1. - M.: Pilgrim, 2006. - P. 284.

[2] Glubokovsky N.N. Christ’s humiliation and our salvation // Orthodox Thought. Proceedings of the Orthodox Theological Institute in Paris. Vol. 2. - Paris, 1930. - P. 97.

[3] Ibid.

[4] Basil the Great, St. Creations. - M., 1846. - P. 318.

[5] Plato (Igumnov), archimandrite. Virtue // Orthodox Encyclopedia. T.15. - M., 2012. - P. 476.

[6] Lizgunov P., priest. The concept of humility in antiquity, Holy Scripture and Greek patristics of the 1st-3rd centuries // Dissertation for the degree of candidate of theology. - Sergiev Posad, 2016. - P. 172.

[7] Filaret (Drozdov), St. Glory to Our Lady. - M., 1900. - S. 43.

[8] Paisiy (Velichkovsky), St. About mental or internal prayer. - M., 1902. - S. 20-21.

[9] Filaret (Drozdov), St. Glory to Our Lady. - M., 1900. - P. 39.

[10] Ibid. P. 44.

[11] Ibid.

[12] John (Maksimovich), bl. Orthodox veneration of the Mother of God. - St. Petersburg, 1992. - P. 50.

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[13] Lossky V.N. In the image and likeness. - M.: Publishing house of the Holy Vladimir Brotherhood, 1995. - P. 205.

[14] Glubokovsky N.N. Biblical dictionary. - M.: Holy Trinity Sergius Lavra, 2007. - P. 697.

[15] Nikifor Bazhanov, archimandrite. Biblical encyclopedia. - M.: Eksmo, 2016. - P. 606.

[16] Brockhaus Biblical Encyclopedia. - M.: Christian Dawn, 1999. - P. 917.

[17] Devine A. Humility // The Catholic encyclopedia: an international work of reference on the constitution, doctrine, discipline, and history of the Catholic church. Vol. VII. / Edited by Charles g. Herbermann, Ph.D., LL.D. Edward A. Pace, Ph.D., D.D., Conde B. Pallen, Ph.D., LL.D. Thomas J. Shahan, DD John J. Wynne, SJ - New York: The Encyclopedia Press, INC, 1913. - P. 543-544.

[18] Lampe GWH A patristic greek lexicon. ― P. 1397.

[19] Vasilenko L.I. Brief religious and philosophical dictionary. - M., 2000. - P. 197.

[20] Dictionary of Biblical Theology. - M.: Kairos, 2003. - P. 1073.

[21] Lizgunov P., priest. The concept of humility in antiquity, Holy Scripture and Greek patristics of the 1st-3rd centuries // Dissertation for the degree of candidate of theology. ― Sergiev Posad, 2016. ― P. 180-181.

[22] Greek-Russian lexicon of the New Testament with Strong's numbers and Greek Symphony. Ed. Victor Zhuromsky. ― Kyiv: Ukrainian Society of Grace, 2007. ― P. 308.

[23] Ibid.

[24] Ibid.

[25] Zarin S.M. Asceticism according to Orthodox Christian teaching. T.1. Book 2: experience of systematic disclosure of the issue. - St. Petersburg: Printing house of V. F. Kirshbaum, 1907. - P. 469.

[26] Pestov N. E. Modern practice of Orthodox piety. ― Orthodox Brotherhood of the Holy Apostle John the Theologian, 2016. ― P. 123.

[27]

Sveshnikov V., prot. Essays on Christian Ethics. - M.: Lepta book, 2010. - P. 236.

[28] Quote. by: Lizugnov P., priest. The concept of humility in antiquity, Holy Scripture and Greek patristics of the 1st-3rd centuries // Dissertation for the degree of candidate of theology. ― Sergiev Posad, 2016. ― pp. 180-181.

[29]Ibid.

[30]Patrologiae cursus completus seu bibliotheca universalis, integra, uniformis, commoda, oeconomica, omnium SS. Patrum, doctorum, scriptorumque ecclesiasticorum … Series Graeca in qua prodeunt patres, doctores scriptoresque ecclesiae graecae AS Barnaba ad Photium ― J.-P. (Jacques-Paul), 1864. ― P. 989.

[31] Athanasius of Limassol, Metropolitan. The open heart of the Church. - M.: Sretensky Monastery, 2015. - P.130.

[32] John Climacus, St. Ladder. Homily 25. About the eradicator of passions, the highest humility, which occurs in the invisible feeling. ― M.: Orthodox Brotherhood of the Holy Apostle John the Theologian, 2001. ― P. 173.

[33]See Right there.

[34] Gurov A. The teaching of the Optina and Glinsky elders on humility. - Minsk: Minsk Theological Academy, 2012. - P. 3.

[35] Quoted from: Chesnokov Alexander, priest. Glinsk hermitage and the pastoral service of its monks. Appendix No. 2. Memoirs of Archpriest. Georgiy (Pilgueva) // Dissertation for the degree of candidate of theology. - Zagorsk, 1990. L. 65.

[36] Venerable Elders of Optina. Lives and instructions. ― Kozelsk: Optina Pustyn, 2006. ― P. 319.

[37]Savva (Ostapenko), schema-igum. Seeds of Satan and the love of Christ. About the main Christian virtues and pride. ― M.: Unquenchable Lamp, 2014. ― P. 64.

[38] See ibid.

[39] Paisius the Holy Mountain, St. Passions and virtues. T.5. ― M.: Holy Mountain, 2010. ―S. 96.

[40] Barsanuphius the Great, St. John the Prophet, St. A guide to spiritual life in the answers and questions of students. Question 275. The same and the same. My father, what is humility? - M.: Rule of Faith, 2012. - P. 83.

[41] Isaac the Syrian, St. Ascetic words. ― M.: Rule of Faith, 2015. ― P. 148.

[42] Macarius the Great, St. Spiritual conversations. Conversation 19. - TSL, 1904. - P. 169.

[43] John Chrysostom, St. Discourses on the book of Genesis. Conversation 33 // Works like the saints of our father John Chrysostom. T. 1. - M., 1887. - P. 92.

[44] Ancient Patericon. Chapter 15. About humility. - M., 1899. - S. 278-279.

[45] Zarin S.M. Asceticism according to Orthodox Christian teaching. T.1. Book 2: experience of systematic disclosure of the issue. - St. Petersburg: Printing house of V. F. Kirshbaum, 1907.

[46] Ignatius (Brianchaninov), St. Ascetic experiences. Chapter 28. Lesson for the week about the man born blind. About conceit and humility // Works. In 5 volumes. T.4. - M.: Holy Trinity Sergius Lavra, 1993. - P. 172.

[47] Anthony of Sourozh, Metropolitan. Man before God. - M.: Pilgrim, 2000. - P. 117.

[48] ​​Ignatius (Brianchaninov), St. Ascetic experiences. On true and false humility // Works. In 5 volumes. T.4. - M.: Holy Trinity Sergius Lavra, 1993. - P. 176.

[49] Macarius of Egypt, St. Spiritual conversations, messages and words. - M.: Rule of Faith, 1998. - P. 106.

[50] John Climacus, St. Ladder. Homily 25. About the eradicator of passions, the highest humility, which occurs in the invisible feeling. ― M.: Orthodox Brotherhood of the Holy Apostle John the Theologian, 2001. ― P. 169.

[51] Macarius of Optina, St. Letters. - M., 1999. - P. 195.

[52]Symphony based on the works of St. Tikhon of Zadonsk. Appendix to the master's thesis: “St. Tikhon of Zadonsk and his teaching on salvation” by Associate Professor Archimandrite Ioann Maslov. - Zagorsk, 1981. - S. 1887.

[53] Anthony of Sourozh, Metropolitan. Man before God. - M.: Pilgrim, 2000. - P. 117.

[54] Abba Dorotheos, St. Soulful teachings and messages. Second lesson. About humility. ―

Kaluga: Optina Pustyn Publishing House, 1900. - P. 111.

[55] Alexander (Mileant) bishop. Poverty that enriches. About the virtue of humility. Missionary leaflet. No. 125. - M., 2001. - P. 10.

[56] Ibid.

[57] Quote. by: Pestov N. E. Modern practice of Orthodox piety. ― Orthodox Brotherhood of the Holy Apostle John the Theologian, 2016. ― P. 100.

[58] Ibid.

[59] Arsenia (Sebryakova), abbot. Pure heart. - M.: Annunciation, 2010. - P. 67

What a humble person is

A humble person's priority is not personal glory or power, but the well-being of others. For example, a humble husband will not worry if his wife's salary is higher than his. The main thing is that the family is financially secure.

Such a person gratefully accepts loving criticism and advice. He realizes the limitations of his knowledge and experience, and also understands that he does not see himself from the outside.

A humble person appreciates the help of other people and understands how much he owes to them. For example, nowadays children often forget that all the current material, intellectual and spiritual wealth did not fall from heaven to earth and did not appear thanks to the wave of a magic wand.

It was created by millions and billions of our predecessors and contemporaries. Our grandparents won the right to life on Russian soil. They did not allow the fascist conquerors to destroy our people. Then they restored the destroyed country, built factories, schools, shops, sowed fields and harvested crops. And after that, having come into this world with everything ready, someone allows themselves to exalt themselves over their elders, considering them not as advanced as young people!

The humble person realizes that he owes everything to God as the source of all blessings. If He wished, today chipmunks and squirrels would create a high-tech civilization, stage “Romeo and Juliet” on the stage of the Bolshoi Theater, and we would peacefully jump through the trees in search of nuts or pluck grass on the green lawn.

We were lucky in many ways. Even outstanding intellectual abilities and talents are not a reason for arrogantly exalting oneself over others. Good genetics, highly professional teachers, wealthy parents, excellent health and other factors that help someone to shine with intelligence and make a dizzying career do not give him the right to wear divine laurels. The more favorable conditions there are in our life, the deeper humility should be.

Is “endure” about a humble person?

This is exactly what atheists think about Christians, remembering Christ’s commandment that we need to turn the other cheek if someone hits us on the first. However, the context shows that Jesus did not mean absolute pacifism.

He meant that we should not succumb to provocations if they try to drag us into an quarrel or fight through offensive words or actions. But He was not a spineless intellectual incapable of defending the truth through force.

Expulsion of traders from the temple (El Greco, before 1570)

Jesus twice drove out money changers and dishonest merchants who profited from the spiritual needs of people from God's temple in Jerusalem. And soon He will destroy all evil on our planet and will not spare even the angels who have fallen away from God.

Humility: intelligent self-deprecation

Estimated reading time: 3 minutes.

The previous article in the Explanatory Dictionary was devoted to the word “patience” – ἡ ὑπομονή (hypomonē). We found out that patience, based on the “nest of meanings” of this ancient Greek word, can also be interpreted as a kind of motionless waiting, staying in the same place. Sorrow and suffering crowd a person, pressing on him from all sides (sorrow in ancient Greek will be ἡ θλῖψις (thlipsis), which etymologically means pressure, compression, oppression . Patience allows you not to leave “life on duty”, those combative life positions (“to live “means to fight,” said the ancient Roman philosopher Seneca), which man consciously occupied.

The Gospel words “he who endures to the end will be saved” (Matthew 10:22) based on this, with some degree of convention, can be translated as follows: “He who remains in the positions he occupied to the end will be saved.” Therefore, one must believe that in some sense a person can endure anything. The Fathers of the Church unanimously said that God does not place on anyone a greater burden than what he can bear.

However, patience itself must also be based on something. Its source is humility. The latter is the basis not only for patience, but also for all other virtues. Lack of humility, i.e. pride can poison any good deeds and qualities with its poison. “Neither the very fear of God, nor almsgiving, nor faith, nor abstinence, nor any other virtue can be accomplished without humility” (Abba Dorotheos). Thus, Lucifer was cast down from Heaven from the highest rank of angels, who was nicknamed “the bringer of light” for his brilliance and beauty. He was marked by all the advantages and virtues, except for one - humility, when he decided that he possessed his wisdom, beauty and virtues not thanks to God, but on his own.

What is very important here is that humility is higher than any human strength; it cannot be acquired unless there is grace and help from above. It is supernatural, and in essence contradicts ordinary human psychology. Humility is expressed in the fact that a person perceives any insults inflicted on him, even unfair ones, as coming to the right place and well deserved. I would like to ask: is this reasonable? Why do we have to endure and forgive everything? And who can do this? Who can do it? After all, we live constantly surrounded by quarrels and quarrels, which we ourselves create. As the philosopher Vladimir Bibikhin once noted, we live barely tolerant of others, barely tolerated by others. This, to be honest, is an ordinary “human situation”.

However, it is interesting that the ancient Greek word for humility, ἡ τ απεινοφροσύνη (tapeinofrosyne), literally means humility. It is made up of two words. The first is the adjective τ α πεινός (tapeinos), which is translated as “low”, “small”, “submissive”, “humble”. And the second root of this word is derived from ἡ σωφροσύνη ) (sōfrosyne), which means “prudence”, “common sense”, “wisdom”. Therefore, if we proceed from the second root, there is a deep rational content in humility, which at first (and even at second) glance is not visible and incomprehensible to the “natural person”.

Perhaps this is exactly the case about which medieval philosophers and theologians said - “I believe in order to understand.” Namely, if you believe in the commandments and act by faith, then their meaning and their correctness will become increasingly clear. Then humility turns out to be just a sober vision and understanding of oneself (and this is the most difficult thing, the ancients said, “to know oneself”). Just like the “drunk sea is knee-deep”, so the one who does not have at least a little humility lives in a state of spiritual euphoria, and does not see from the outside either himself or the logs in his own eye. With this understanding of humility, the absence of anger even towards those who, it would seem, fully deserve it, or following the commandment “do not judge” even in relation to those who seem to be impossible not to condemn, are supported by the sober consideration that God also loves the one who has quarreled a person with you, just like yourself. Humility opens up for a Christian the whole world of God and other people, whose perception is clouded and obscured by our own grievances. Therefore, humility, in addition to its other meanings, can be interpreted as a prudent or sober self-abasement, allowing a person not to obscure the whole world from himself with the shadow of his own passions, and to see everything as it is.

God opposes the proud, but what about the humble?

Gives grace ... How can this be understood?

The Apostle Peter wrote how the shepherds of the Christian congregation should lead it:

I implore your shepherds, a fellow shepherd and witness of the sufferings of Christ and a sharer in the glory that is about to be revealed:

shepherd the flock of God that is among you, overseeing it not under compulsion, but willingly and pleasing to God, not for vile gain, but out of zeal,

and not lording it over the inheritance of God, but setting an example for the flock;

and when the Chief Shepherd appears, you will receive an unfading crown of glory.

Likewise, younger ones, obey the shepherds; Nevertheless, as you submit to one another, clothe yourselves with humility, for God resists the proud, but gives grace to the humble.

Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.

(1 Peter 5:1-6)

God can entrust only a humble person with a great advantage, knowing that he will not turn it into evil. Solomon received from the Lord great wisdom, fame and wealth, which he used to achieve prosperity for his people. Therefore, in his day the Jews lived so well that the kingdom of Solomon became a type of the messianic kingdom of Christ. Unfortunately, when Solomon became proud, he turned into a dictator.

Note that Peter is not saying that God will resist the proud and give grace to the humble only in the future. He is already at work, counteracting the arrogant and blessing the humble.

How to find humility?

Humility, humility - living in truth and righteousness, manifests itself in four aspects:

Humility. How to get it?

Humility before God

Humility before God (Mic 6:8): “humble yourselves under the mighty hand of God” (1 Pet 5:6; James 4:10) means realizing your own position before God: “For I know that he does not live in me, that is, in my flesh , good" (Rom 7:18).

This does not mean belittling goodness in itself (which would be an insult to the One who gave it to us), but only that in relation to goodness one must constantly keep in mind the following: “What do you have that you did not receive?”

Then arrogance towards others will also disappear (1 Cor 4:6ff; cf. 15:10).

Article: God's Help “THUS HUMBLE YOURSELF... FOR HE CARE ABOUT YOU”

Full recognition of one’s sinfulness before God (and, above all, honest self-assessment before Him) is, of course, easier in those circumstances when one strives to save one’s position in the eyes of one’s neighbors, to preserve one’s reputation;

Humility in the Church

Humility towards brothers and sisters within the community. Here, too, what is meant is not arrogant self-abasement, but unpretentious modesty, when a person behaves like an inferior, as if thereby asserting that he is before God.

Through humility of mind one esteems others as “higher than oneself” (Phil. 2:3).

This abiding in the truth, this “walking in the light, as He is in the light” is a condition for maintaining “communion with one another” (1 John 1:6-8; cf. Ps 43:3), therefore one should “gird up your loins” with the truth (Eph 6:14; Phil 4:8) and “seek” humility (Zeph 2:3; Col 3:12; 1 Pet 5:5).

Of course, the call to honor others as superior to oneself is also valid in relation to various churches, to Christians of other denominations;

Humility before one's neighbor

The same humility is necessary before our neighbors, before the world: truth is the fruit of light (Eph 5:9, see trans. NT edited by Bishop Cassian), and testimony before the world acquires credibility only when Christians are sincere with the outside world, They do not spare themselves and do not justify what deserves blame.

Recognition will be earned by that humility that does not hide behind pious formulas before neighbors, but exposes itself to God's judgment, which awakens faith in Christ;

Humility towards ourselves

Humility and sincerity towards ourselves: God Himself is true (Rev 6:10), and people, as His children, should avoid lies in any form - this is the key to all wisdom (Proverbs 11:2).

True humility is gained through the feat of redemption accomplished by Christ on the cross; those possessing such humility of mind renounce self-aggrandizement and self-praise (Rom. 3:23,27; Gal. 6:14).

Only from one who is “humble in heart” (Matthew 11:29) can one learn to love suffering and rejection (Phil. 3:10,18) and say: “And I will become even more humble, and become even more worthless in my eyes” (2 Sam. 6:22), i.e. as insignificant as a person is insignificant in reality.

There, at the cross, they learn gratitude for suffering: “It is good for me that I have suffered” (Ps 119:71,75).

There people understand that a person who is not subject to humiliation lives like a hypocrite: “Before I was afflicted I was mistaken” (Ps. 119:67) and that all their previous achievements were only appearances.

Christians should seek to be witnessed by truth itself and goodness itself (see Phil. 4:8; 1 John 5:20).

Submission - is it good?

Any person submits to someone or something. The Apostle Paul said this well:

Do you not know that to whom you present yourselves as slaves to obey, you are also slaves to whom you obey, either slaves of sin to death, or slaves of obedience to righteousness?

(Rom.6:16)

Those who today behave arrogantly and preach independence from moral standards are slaves to immorality, which is ultimately promoted by Satan. But immorality does not bring satisfaction. On the contrary, it destroys body and soul, making a person a victim of disease, bad habits and other manifestations of selfishness that destroys our relationships with family, fellow believers and God.

Pride surrounds them like a necklace, and insolence dresses them like an outfit;

their eyes have rolled out of fat, thoughts are wandering in their hearts;

They mock everyone, viciously spread slander, talk down to them;

They raise their mouth to heaven, and their tongue walks across the earth.

Therefore His people turn thither, and drink a full cup of water,

and they say: “How will God know? and does the Most High have knowledge?”

And behold, these wicked prosper in this age, increasing wealth.

(Ps. 73:6-12)

HUMILITY
HUMILITY
(from the word “peace”) is a state of harmony between a person and the world around him.
“If it is possible for you, be at peace with all people” (Romans 12:18). “Humility is the basis of all virtues. The ear, when it is empty, dangles in all directions, and when it is filled with grain, it bends and the winds are no longer afraid of it. So is man; the empty one dangles back and forth, but the humble one cannot be harmed despite all temptations” (Elder Grigory Davydov). Humility is the highest human virtue. The word “peace” is the root of the word “humility” for a reason. Visiting the human soul, Divine grace gives it indescribable serenity and silence, a feeling of humility with everyone, which is characteristic of God Himself. This is the peace of God, which surpasses all understanding, of which the apostle speaks (Phil. 4:7). This is Divine humility and meekness, which God wants to teach all people. Humility is incomprehensible and inexpressible, since God Himself and His actions in the human soul are incomprehensible and inexpressible. In humility there is the action of almighty God, therefore humility is always filled with inexpressible and incomprehensible spiritual power that transforms a person and everything around. “Humility is heavenly life on earth.” “True humility is a Divine mystery: it is inaccessible to human comprehension. Although it is the highest wisdom, it appears as madness to the carnal mind.” “Our Lord Jesus Christ, the incomprehensible and ineffable God, was clothed in humility throughout His entire life in the flesh. So holy humility should righteously be called both Divine virtue and the Lord’s commandment...” (Reverend Philotheus of Sinai). " The Path of HUMILITY
":

Repentance

“By repentance, the cloud of ignorance covering the mind is dispersed, and the veil that lies over it is removed.
When the mind is enlightened, then we know ourselves and our state.” Patience
“Patience of sorrows and insults makes one like Christ.”
Simplicity
“A simple and uncunning person, possessing humility, receives grace from God, who is Simple and Good by nature.”
Sacrifice
“If anyone wants to come after Me,” proclaims Holy Humility, “deny yourself, and take up your cross, and follow Me” (Matthew 16:24).
Christian Fasting
“Humility makes fasting true fasting.”
Vow of silence
“In contrast to vanity, which scatters a person’s thoughts throughout the universe, humility concentrates them in the soul... leads to abundant and deep self-knowledge, to mental silence.”
Forgiveness
Humility is closely related to forgiveness: a person forgives himself and the people around him, and peace reigns in his Soul.
Chastity of feelings
“Humility, due to constant self-restraint, comes into contemplation and adorns the soul with chastity.”
Meekness
“The humble surrenders himself entirely to the will of God.”
Self-Humiliation
“There are two humility.
The first humility is to consider your brother more intelligent than yourself and superior in everything, in a word, to consider yourself lower than everyone else. The second humility consists in attributing one’s deeds to God, this is the perfect humility of the saints” (Reverend Abba Dorotheos). Prayer
“From perfect humility and from perfect submission to the will of God, the purest holy prayer is born.”
JOY in God
“Humility will bring you closer to God, and God will rejoice in you and make you glad, and you will become a worthy vessel for the glory of your Lord” (Reverend Ephraim the Syrian).
Hope in God
“First, humility is born from crying for God;
then indescribable joy and joy come from him; around humility according to God the hope of salvation grows. For the more sinful someone considers himself with all his heart, the more together with humility hope grows in him, like a flower inside his heart, and he knows for sure that he will be saved” (Rev. Simeon the New Theologian). HUMILITY ↕↕↕ THE LOVE OF Christ “Christ is everything”
“There are seven mutually conditioned actions and dispositions that introduce and direct to God-given humility: silence, humble thoughts about oneself, humble words, humble clothing, contrition, self-abasement and the desire to see oneself in everything the last one. Silence gives birth to humble thoughts about oneself. From humble thoughts about oneself, three types of humility are born: humble words, humble and poor clothes, and self-abasement. These three types give rise to contrition, which comes from allowing temptations and is called providential... Contrition easily makes the soul feel lower than everyone else, the very last, surpassed by everyone. These two types bring perfect and God-given humility, which is called strength and perfection of virtues. It is this that attributes good deeds to God... Humility comes like this: when a person, left to himself, is defeated and enslaved by every passion and thought, and, overcome by the enemy spirit, finds no help either from works, or from God, or from anything else and is already ready to fall into despair, then he humbles himself in everything, laments, begins to consider himself worse and lower than everyone, even worse than the demons themselves, as subject to their power and defeated by them. This is providential humility...” (Reverend Gregory of Sinaite).

Kneeling angels are a symbol of humility and repentance

Lamb of God. Panel. IV century (Church of Sant'Ambrogio in Milan) The Lamb is a symbol of humility

A certain brother asked the elder: what is humility?
The elder answered: humility consists in doing good to those who do evil to us
.
The elder said: I would rather love victory with humility than victory with pride
. “Humble sinners are justified without good deeds, but the righteous, for their pride, destroy many of their labors” (Reverend Ephraim the Syrian). “Humility is not afraid of falling, for it lies on the earth and walks on the earth! Where should he fall, who walks on earth? Pride rises high and exalts itself, but is always in fear and trembling, so as not to fall; and although he is in confusion and tries with all his might to protect himself from falling, he nevertheless falls and is crushed” (St. Tikhon of Zadonsk). The brother asked the elder: what is the success of a person? The elder answered: human success lies in humility. The more someone immerses himself in humility, the more he will rise in spiritual success. A certain elder was asked, what is humility? He answered: humility is a great and Divine thing. The path to humility is for a person to take upon himself the yoke of bodily labor, so that he recognizes himself as equal to everyone. The brother asked: what does it mean to be equal to everyone? The elder answered: to be equal to everyone means not to pay attention to the sins of your neighbors, to constantly look at your own sins and to constantly pray to God. To the extent that a person immerses himself in humility, he will succeed and ascend. Pride, if it approached heaven, would be reduced even to hell; on the contrary, humility, if it descended to hell, would be raised from there even to heaven. A certain elder was asked: how can a soul acquire humility? He answered: if she looks only at her sins. The characteristics and characteristics of a person who has true humility are as follows. Consider yourself a sinner before God. Do not blaspheme anyone and always praise and glorify everyone. Never condemn anyone, do not humiliate anyone, do not slander anyone, remain silent at all times and do not say anything unless absolutely necessary. When they ask and there is an intention or extreme need forces one to speak and answer, then speak quietly, calmly, rarely, as if under duress and with shame. Do not expose yourself to the standard in anything, do not argue with anyone - neither about faith, nor about anything else, but if someone speaks well, tell him: “Yes,” and if it is bad, answer: “You yourself know.” Never idle, never talk idle, never lie. Joyfully endure insults, humiliation and losses. Hate peace and love work. Don't upset or hurt anyone's conscience. “He who is humble in heart shows obedience to his superiors; he does not despise his equals or inferiors, but treats everyone as brothers, even if he is more worthy of honor and has greater talents than them. For he looks not at his talents, but at his own poverty and recognizes that the talents are not his, but those of others, he is only a container, not their master, and poverty and insignificance are his own, like those of all people. For every person in himself is poor and sinful” St. Tikhon of Zadonsk). The humble person does not envy his neighbor’s success, does not rejoice at his contrition, but, on the contrary, rejoices with those who rejoice and weeps with those who weep. A humble person does not slander brother against brother, but serves as a peacemaker for them, not repaying evil for evil. The humble person hates pride, and therefore does not seek primacy. “A humble heart shuns all rank, honor and glory; and if he needs to be in honor and dignity, he accepts this with extreme reluctance and for the sake of obedience, for he sees his ignorance and unworthiness.” “The humble person does not have the tongue to say about someone that he is careless or careless about his salvation. He does not have the eyes to see the shortcomings of others. He does not have ears to hear words and conversations that are harmful to the soul. He does not care about anything temporary, he cares only about his sins. He maintains peace with everyone for the sake of God’s commandment, and not out of human friendship. The labors of the one who, without humility, fasts a lot and carries out difficult feats are in vain” (Reverend Abba Isaiah). “A truly humble person is the one who has something hidden that is worthy of pride, but is not proud and in his thoughts counts it to dust” St. Isaac the Syrian). “We honor the saints because, being above everyone else, they humbled themselves before everyone; That’s why they still remain high, and even death has not destroyed their greatness.” “When you are called somewhere, do not sit in the first place (Luke 14:8). Summarizing this, we get: always and everywhere stick to the very last part. This simple rule briefly expresses all the rich content of humility. Take it, sit down and consider all the possible cases of your life and in advance choose your final role in all of them. This will be the practice of humility, which will little by little move from external affairs inside and lay there a sediment of humility as a foundation. Time will grow this seed among the same practice, and humility will finally fill the entire soul and body and all external affairs. What will happen? And the fact that moral greatness will shine on your brow and attract universal respect; and it will be fulfilled over you: “for whoever exalts himself will be humbled” (Matthew 23:12). But do not keep this in mind when practicing humility, but humility itself. It itself brings a pleasing good mood into the soul. Where humility comes, all internal anxieties cease and all external adversities do not produce striking impressions. Just as a wave, without encountering an obstacle, spreads without noise or impact in the boundless sea, so external and internal sorrows do not hit a humble soul, but rush over, as it were, without leaving a trace. This, so to speak, is the everyday advantage of the humble; and what light from above overshadows him, what consolations are sent, what breadth and freedom of action opens up! ...Truly, humility alone combines everything” (Bishop Theophan the Recluse). The humble person knows neither vexation nor guile, but with simplicity and integrity serves the Lord in holiness, in peace and in spiritual joy. “There are some trees that do not bear fruit as long as their branches grow upward, but if you hang a stone on the branch and bend it, then it will bear fruit. So it is with the soul: when it humbles itself, it bears fruit, and the more fruit it bears, the more it humbles itself. So it is with the saints: the closer they come to God, the more sinners they see themselves” (Reverend Abba Dorotheos). “He who knows God more, is more humble.”

About imaginary humility

“Humility is not so much learned in small things (for then it can only be for show and have a false appearance of virtue), but rather experienced in important matters. The humble wise is not the one who speaks little about himself, in front of few and rarely, and not the one who humbly treats those lower than himself, but the one who modestly speaks about God; who knows what to say and what to remain silent about, what to admit ignorance about; who yields the floor to him who has the authority to speak and agrees that there are people who are more spiritual and more advanced in knowledge. It is a shame to choose inexpensive clothes and food, to prove humility and awareness of one’s weakness with calluses on the knees, streams of tears, fasting, vigils, reclining on the bare ground, labor and all sorts of signs of humiliation, but as far as the teaching about God is concerned, to be self-confident and self-satisfied, not to yield to anyone in anything...” (St. Gregory the Theologian). “There is an imaginary humility that comes from negligence, laziness and from a strong condemnation of conscience. Those who have it often consider it sufficient for salvation, but in reality it is not so, because it does not have crying that creates joy” (Rev. Simeon the New Theologian). “It is not the one who condemns himself who shows humility... but the one who, being reproached by another, does not diminish his love for him” (Rev. John Climacus). “Humility should not only be shown on the outside, you should especially try to have it inside. There are those who outwardly show humility, but do not have it inside. Many renounce the ranks and titles of this world, but do not want to renounce their high opinion of themselves; they renounce honor and worldly rank, but want to be revered because of holiness. Many are not ashamed to call themselves sinners in front of people, or even more so, the most sinful, but they don’t want to hear this from others and therefore only call themselves such with their lips... Many speak little and quietly, while others do not speak at all, but with their hearts they constantly defame their neighbors. Others cover their bodies with black cassocks and mantles, but do not want to cover their hearts. So they show other signs of humility!.. All of them do not have such humility in their hearts. These signs may be signs of humility, but when what they mean is not there, this is nothing more than hypocrisy. Such people are like a bottle filled with air, which seems to be filled with something, but when the air comes out, it turns out that it is empty... Therefore, humility, like all piety, must be in the heart. For God judges by the intentions of the heart (1 Cor. 4:5), and not by appearance, as we appear before people” (St. Tikhon of Zadonsk). “The Lord commanded to perform all virtues in secret, and humility is the manifestation of humility for show to people.” “False humility sees itself as humble; funny and pitifully comforted by this deceptive, soul-destroying spectacle” (Bishop Ignatius Brianchaninov).

Service

“The Son of Man did not come to be served, but to serve” (Matthew 20:28). Jesus, as the Bible says, contrary to all human traditions, girded himself with a servant’s towel “and began to wash the disciples’ feet and dry them with the towel with which he was girded” (John 13:5). This servant's towel became His symbol of New Testament dominion and supremacy. In the time of Jesus, washing the feet of all guests who crossed the threshold of the house was considered the dirtiest job, and it was performed by a slave. I think we are somehow missing the true meaning of this biblical episode. Let's try to understand its exact meaning. When Jesus walked the earth, He... walked the earth. There were almost no paved roads then. Only a few were covered with something like cobblestones, but mostly people walked on mud, clay, sand. And they didn’t wear shoes—only open sandals. And the cargo was transported by animals: camels, mules, horses, donkeys. It is clear that the roads were infested with their excrement. Until now, in both the Middle and Far East, when you come to visit, the first thing you do, right at the door, is take off your shoes. This tradition developed long before Jesus. In those days, walking down a street or road with clean feet was as difficult as not getting your feet dirty in a barnyard, i.e. simply put it is impossible. As for Jerusalem, the situation there was even worse. It was the capital of the province, the religious center of all Israel. Crowds of people and animals simply flooded it, especially on the eve of major religious holidays. Naturally, people did not want dust, dirt and animal excrement to enter their homes from the streets. This problem was solved simply: everyone entering the house left their shoes outside the door. And then, when you crossed the threshold, the first thing you had to do was wash your feet. I would like to remind you: open sandals served as shoes. Therefore, it was common to bring animal feces into the house not only on shoes, but also on feet. Now it should become clear to you why it was the very last slave who had to do this dirty work - wash the feet of everyone. But if you were the master of the house or a guest, or a servant, or a servant, in any case you could count on having your feet washed. Jesus entered the house as the most honored guest. The meal was prepared only for Him and His disciples. Someone prepared all this and set the table. They forgot only about one, but very important little detail. They didn’t bring, didn’t invite, didn’t hire anyone to wash the guests’ feet. If you carefully re-read the Gospel of John, you will see that among Jesus’ disciples there was no “team spirit” at all. It seems that every single one of them wanted to sit at His right hand; they all suffered from the disease of an inflated self. In those days, people did not eat food at tables, as they do today, but lounged on low sofas or benches along the wall. So the feet of your brothers, with whom you are going to eat, could be a little closer. This would be unpleasant for you, especially if it was unwashed, smelly feet. And so, when they entered and sat down, they had to pretend that they did not notice how their feet stank, because no one wanted to stoop to wash the feet of all the brothers. Jesus came a little later than the others. Upon entering, He quickly assessed the situation and immediately got down to business. He noticed that everyone was sitting with dirty feet. He also noticed that in the absence of a “professional” foot washer, none of those present wanted to humiliate themselves to this dirty work. Nobody wanted to be a servant. And what example did Jesus set for them? He took off His outer clothing, picked up the washbasin and began to walk around the room, washing the feet of all twelve men, His disciples, in turn. What a magnificent affirmation and proclamation of the servant spirit in its most perfect form! Jesus knelt down, doing the work of a slave. He was not born a slave, says Paul, “but made himself of no reputation, taking the form of a servant...” (Phil. 2:7). And these proud disciples (none of them wanted to humiliate themselves, they all argued almost to the point of a fight over who should sit where) suddenly saw that He had “humiliated” before them. They rejected the idea of ​​serving, but He accepted it without hesitation. When it finally dawned on them what Jesus was doing, when they realized that He Himself had taken upon Himself a responsibility that each of them considered humiliating for themselves. They were ashamed, they felt, to put it mildly, awkward. Peter stood out among everyone because he spoke first and thought later. And so he says to Jesus (presumably, somewhat excitedly): “Lord!” Should you wash my feet? You will never wash my feet. Jesus quickly answered him: “If I do not wash you, you have no part with Me.” It's amazing how many of us are still like those students, sitting around the perimeter of the room with dirty, smelly, arrogant feet, trying to pretend that they don't smell anything bad. In the world where we live, the “stench of sin” is so strong that we want to find a place where we could rest our souls. If people come to Church, then they want it to “smell” differently, so that people there behave differently and are generally not like those in the world. And how different everything looks when the Church is full of humility, when in the Church someone has already taken off his outer clothing and, taking a towel, girded himself and began to wash his brothers’ feet and wipe them with the towel with which he was girded! Sometimes God has more trouble with the self-righteous than with the unrighteous. We must understand that the servant's heart is the foundation of unity. Only on it can a building be built. I repeat again: Our ability to create unity directly depends on our ability to serve our neighbors. When was the last time you put down your sword and picked up a towel? His kingdom is built by servants, not warriors. Start washing the dirt off your brother's feet. Be servants in specific matters. Remember that the symbol of His Kingdom is a towel. Remember that Peter, who, like everyone else, refused to take the towel in his hands and then even tried to evade the towel of Jesus, this same Peter, “Having a sword, drew it, and struck the high priest’s servant, and cut off his right ear,” trying "defend" Jesus. “But Jesus said to Peter: Put your sword in its sheath” (John 18: 10 - 11). And another Gospel (Luke 22:51) even says that Jesus, touching the servant’s ear, healed him. So when we pick up swords instead of towels, Jesus often has to heal those wounds later. The time for swinging a sword has passed. It's towel time! Put down your sword - pick up a towel! Having cleaned our own shoes completely, we must become servants of the world. The only way to create such unity is through the birth of a servant spirit. There should be no place in humanity for the spirit of competition or the spirit of division. Let there be plenty of room for people with servants' hearts. Father, cleanse me from selfish ambitions and desires for superiority. Give birth in me the heart of a servant, the heart of a crusher of alabaster vessels, the heart of one who willingly washes everyone’s feet. Let Your Kingdom come. Amen.

All treasures are found in humility. All blessings, all spiritual riches can be found in it. Count and list them if you can; because humility has everything. Our Lord calls love the pinnacle of all virtues, but who is rich in love if not the humble? Through humility one acquires both love, hope and faith. To acquire humility, try to lovingly accept all displeasures and sorrows, as if you were your own sisters, and avoid glory and honors in every possible way, wishing more than to receive help and consolation unknown to anyone and from no one, except God alone. God is your only good and your only refuge. If you happen to suffer shame from someone, do not be sad about it, but bear it with joy, in the confidence that then God is with you. Love work, simplicity, compassion and silence, because they will make you humble. My son! First of all, don’t impute anything to yourself; from this comes humility. Do not be afraid of the dishonors inflicted by people. Do not envy the one who succeeds through untruths, but do not consider all people higher than yourself, and God Himself will be with you. Recognizing one's virtues and virtues is a harmful self-delusion called high conceit. High conceit alienates people infected with it from the Creator. Do not bother trying to figure out who is right and who is wrong - you or your neighbor, try to maintain peace with your neighbor through humility. The weapon given by the Lord against evil is humility. To reconcile means to recognize yourself as you are. Humility comes from those who do not judge anyone in the slightest. We will never lose heart in sorrows and, carried away by our thoughts, we will not give in to despair. But, having great patience, let us be nourished by hope, knowing the good Providence of the Lord for us. You say: “I have a lot of grief.” But I will tell you: “Humble yourself and you will see that your troubles will turn into peace, so that you yourself will be surprised and say: Why did I suffer and grieve so much before? But now you rejoice because you have humbled yourself, and the grace of God has come, joy will not leave you, because you have peace in your soul, about which the Lord said: “My peace I give to you.” Thus, the Lord gives peace to every humble soul. The peace sent by God makes a person insensitive to earthly sorrows and suffering, extinguishes all interest in everything material, and gives birth to love for everyone in the heart. The Lord loves everyone, but allows sorrow so that people know their Essence and accept the Holy Spirit with an open heart, and with the Holy Spirit everything is good, everything is joyful. The soul that loves God finds peace in God and Him alone. The joy of God is stronger than life here. The grace of God sometimes allows illness or sorrow to befall us, according to His all-wise omniscience and unknown to us Providence, for the eternal salvation of our souls. © Rev. Ambrose “Humility is the source of all blessings. Keep it firmly in your soul, student. It exudes everything beautiful to you, brings you closer to God, brings you into fellowship with the Angels, reveals to you the deepest secrets, fills you with all wisdom, reveals the depths to you, shows you the unknown. It bows before your glory and subdues the arrogance of the proud, sows peace within you, pure thoughts in your heart and makes your face bright. Humility gives no place for irritability in your heart and eradicates anger in your soul, drives hatred, envy and malice far away from you, but, on the contrary, fills you with love, peace and joy - not human joy, not the joy of the mighty of the earth, but the joy of the spirit , joy of wisdom."

How to acquire humility

“In everything good that we have done, the soul should attribute the reasons for success to God, not in the least thinking that it succeeded in anything good through its own strength, for such a disposition usually gives rise to humility in us” (St. Basil the Great). "My son! First of all, don’t impute anything to yourself; from this humility is born” (Reverend Anthony the Great). “It’s about not recognizing any virtue or dignity in yourself. Recognizing one's virtues and virtues is a harmful self-delusion called... opinion. Opinion alienates people infected by it from the Redeemer” (Bishop Ignatius Brianchaninov). “To acquire humility, try to lovingly accept all displeasures and sorrows, as if you were your own sisters, and avoid glory and honor in every possible way, desiring more to be humiliated by everyone and unknown to anyone and not receive help and consolation from anyone except God alone. Confirm in your heart, having become convinced of its beneficialness, the thought that God is your only good and your only refuge, and everything else is just thorns, which, if you put them in your heart, cause deadly harm. If you happen to suffer shame from someone, do not be sad about it, but bear it with joy, in the confidence that then God is with you. And do not desire any other honor and do not seek anything else than to suffer for the love of God and for that which serves for His greatest glory” (Rev. Nicodemus the Holy Mountain). “Do not rely on yourself: everything good that happens in you is a consequence of the mercy and power of God. Do not be proud of your faith, but remain in fear until your last breath. Do not be arrogant, recognizing your life as worthy of approval, because your enemies are still standing before your face. Do not rely on yourself while you are wandering in earthly life, until you have passed the dark aerial authorities” (Reverend Abba Isaiah). “Train your tongue to pronounce words that serve peace, and humility will instill in you” (Reverend Abba Isaiah). “Think humbly, speak humbly, think humbly, do everything humbly, so that you may have no stumbling blocks in all your ways. Remember where the flesh and soul came from. Who created them and where will they go again? - Look at yourself from the outside and you will see that you are all decay. Look within and realize that everything in you is vanity; Without the Lord's grace, you are nothing more than a dry stick, a barren tree, withered grass, fit only for burning, worn-out clothes, a barrel of sins, a receptacle for defilements and animal passions, a vessel filled with all iniquity. You have nothing good from yourself, nothing pleasing, only sin and crime: none of you, while worrying, can “add to your stature even one cubit” (Matthew 6:27) and make not a single hair white or black.” “Be ready to respond to every word you hear: “Forgive me,” because humility destroys all the machinations of the enemies.” “To the extent that a person multiplies his prayers, the heart is humbled” (Reverend Isaac the Syrian). “A deep and accurate knowledge of the fall of man is very important for the ascetic of Christ; only from this knowledge, as if from hell itself, can he prayerfully, in true contrition of spirit, cry out to the Lord.” “Humility cannot be acquired without poverty (that is, without rejection of the world, all wealth and unnecessary things, without non-covetousness). Without it, it is in no way possible to acquire either the readiness to obey, or the strength of patience, or the calmness of meekness, or the perfection of love, without which our heart cannot at all be the dwelling place of the Holy Spirit” (Rev. John Cassian the Roman). “Do not envy the one who succeeds through untruths, but consider all people higher than yourself, and God Himself will be with you.” “The path to humility is obedience and rightness of heart, which naturally resist exaltation” (Rev. John Climacus). “One day the elders were sitting at a meal, and Abba Aloniy stood before them and served. The elders praised him for this. He didn't answer. One of them asked him: “Why didn’t you answer the elders when they praised you?” Abba Aloniy said: “If I answered them, it would mean that I accepted the praise” (Abba Aloniy). “Mental pursuits can distract a person from humility and God, attracting him to conceit and worship of his “I.” “Love, mercy and humility differ only in their names, but their strength and actions are the same. Love and mercy cannot exist without humility, and humility cannot exist without mercy and love” (Venerable Ambrose of Optina). “Let us all try to acquire humility - the indescribable beauty of our souls” (Reverend Simeon the New Theologian).

↕↕↕↕ LOVE GOD

“The sacred twin is love and humility; the first lifts up, and the last supports the ascended and does not allow them to fall.” “Humility is the forerunner of love. Just as John was the forerunner of Jesus and attracted everyone to Jesus, so humility attracts to love, that is, to God Himself, because God is love.” “Our Lord calls love the highest of all virtues, but who is rich in love if not the humble? Through humility one acquires both love, hope and faith.” “The beginning of humility is poverty of spirit; the middle of success in humility is the “peace of Christ”, which surpasses all understanding and comprehension; the end is the love of Christ.” “The treasure of the humble man is within him; that treasure is the Lord.” Types of asceticism in the Russian Land (Table of Contents)

Copyright © 2022 Unconditional love

What is the power of humility

Only the humble can bring their talent to perfection. An athlete, a writer, a scientist or a preacher - whatever path a person chooses, he will learn from the best, work hard, seek guidance in order to achieve success.

Interesting fact

In S. D. Maheny's book, Humility: True Greatness, many of the most successful business leaders are remarkably humble. They do not see personal merit in the success of their business, realizing that they would not have achieved it without a team of professionals.

Our spiritual development is God's success strategy with an eternal perspective. But we can live forever if we become His perfect children.

One day Michelangelo saw a huge block of marble. Ordinary people saw in it only a shapeless stone, but the brilliant master created a magnificent statue of David from the block, which has delighted humanity for 500 years.

Head of David. Detail of the statue. The work of the outstanding Italian sculptor Michelangelo Buonarroti 1501-1504. Marble. Height with pedestal 5.17 m. Accademia Gallery, Florence. The horizontal marble block, nicknamed the "giant" (il Gigante), remained abandoned in the courtyard of the cathedral workshop of l'Opera del Duomo for twenty-six years, all this time exposed to atmospheric precipitation. Until 25-year-old Michelangelo accepted the challenge. He turned to the trustees of the cathedral with a request to use the stone: “still, there is no benefit from it”... So a piece of marble became one of the pinnacles of the art of the Italian Renaissance. Work on the masterpiece lasted three years. The author was paid 400 florins for the creation of the statue.

God is the most outstanding sculptor. And we are hard, unyielding marble. But if we want, the Lord will create a spiritual masterpiece out of us. To do this we must defeat ourselves.

Why is humility considered one of the important Christian virtues?

Photo: Optina.ru

It is often said that humility is one of the most important Christian virtues, but many people do not fully understand why this is so. The reasons why humility can be considered one of the most important virtues are as follows:

• humility has the same positive effects as true love and mercy.
• a humble person expresses sincere gratitude to the Lord, even if something in life does not go according to his plans;
• true humility reflects a person’s readiness to always and in everything fulfill the Will of the Lord;
• humility is not formal obedience, but true obedience to the Lord and following His Will;
• humility reflects the right attitude towards oneself, God and others;
• humility helps a person to most correctly and objectively assess his role in life;

Many people see humility as a sign of weakness when it shows true spiritual strength, because not everyone can admit their mistakes.

The closer a person is to a state of sincere humility, the more temptations he will have, because the devil tries in every possible way to alienate anyone who tries to get closer to him from God.

About false humility

In Ancient Greece, humility was not valued because it meant sycophancy, underdevelopment, and the like. But this, of course, is false humility.

It also has other manifestations:

1. Showy repentance. A believer goes to confession, repents of his sins, but, having received God's forgiveness, continues to sin.
2. Formal recognition of the correctness of the person giving the advice. For example, a wife verbally accepted her husband’s advice, with whom she had never agreed even on where to put the refrigerator, thanked him, and then did it her way.
3. Constant self-flagellation is an insult to oneself, leading to a feeling of inferiority.
4. Spinelessness, blind submission to dogmas and rules invented by people, imposed by authoritarian leaders of religious groups, various enterprises, etc. A person is ready to obey, even if it goes against his personal beliefs and the will of God.

So, if you and Christ died to the elements of the world, then why do you, as those living in the world, adhere to the decrees:

“don’t touch”, “don’t taste”, “don’t touch”

[that all things decay by use], according to the commandments and teachings of men?

This has only the appearance of wisdom in self-willed service, humility and exhaustion of the body, in some neglect of the saturation of the flesh.

(Col.2:20-23)

Humility is a gift from heaven

Elder Paisius the Svyatogorets writes about humility: “God resists the proud, but gives grace to the humble. Therefore, “humble” means “having grace.”

Humility comes from the word “peace.” This is the acquisition of peace in the soul. This is a gift that comes from heaven. Humility is not a spiritual virtue, not a physical one, but a spiritual one. It is not even inherent in man - by nature, by flesh, by soul - by natural nature. Humility is a supernatural nature, something that Adam lacked. The founder of the opposite passion - pride - is the devil.

Elder Paisius the Svyatogorets writes about humility very simply: “Doesn’t the Gospel say: “God resists the proud, but gives grace to the humble” (James 4:6)? That's how God determined it. “Humble” means “having grace”!” If there is grace on a person, it means he is humble. But there is no grace, and he may have many other virtues - and he can no longer be humble.

Archimandrite Kirill (Pavlov)

Saint James of Nisibius in his “Sermon on Humility” writes: “The humble is kind in everything; his words are sweet, gaiety is written on his face. He finds joy in everything. The humble are adorned by love; for they know how to walk in its light. The meek and humble preserve themselves from all evil, and the goodness of their heart is reflected in their bright face. Do they talk? all their words are decent. Are they laughing? their laughter is not heard. The humble person is afraid to despise others, for contempt is a product of hatred. If he hears slander, he closes his ears so that such words do not enter his heart. The humble person places himself lower than others, but his heart dwells in the highest, and his thoughts rush where his treasures are stored. He looks at the ground, but the gaze of his mind is fixed straight ahead on the beauty of the sky.”

Saint Ignatius (Brianchaninov) writes: “The humble is incapable of having malice and hatred: he has no enemies. If one of the people offends him, he sees in this person an instrument of justice, or the Providence of God. The humble surrenders himself entirely to the will of God. The humble does not live by his own life, but by God. The humble person is free from arrogance, and therefore he constantly seeks God’s help and constantly remains in prayer.”

A humble person does not make excuses if slander is brought against him. The ancient Patericon tells about the Monk Macarius the Great that he was once slandered that a certain girl was supposed to give birth to him. The Monk Macarius the Great did not make excuses, but said to himself: “Makarius! So you found yourself a wife: you need to work more to feed her. And I worked night and day - and sent it to her. When the time came to give birth, she remained in pain for many days and did not give birth. They say to her: what does this mean? She answered: I know, I slandered the hermit and falsely accused him. <...> The servant, coming to me, rejoiced and said: the girl could not give birth until she confessed, saying: it was not the monk who had the matter, but she lied about him. And now the whole village wants to come here and repent before you. When I heard about this, so as not to be bothered by people, I got up and ran away to the Skete.”

You can read about how a humble person thinks in the diary of the murdered hieromonk Vasily (Roslyakova; 1960–1993) from Optina Pustyn: “You see that everything around you is more worthy of you, more honest, more righteous, humble, purer. And it is joyful that they do not despise you, the last, wretched one, do not disdain communication with you, but talk to you as with an equal, sit next to you at the table, go to church with you and never deed or word , do not allow themselves to point out your unworthiness and uncleanness with a glance. But they tolerate you next to them, cover up shortcomings, mistakes, sins, show mercy and sometimes even ask you to perform some kind of obedience, thereby showing special honor, paying attention and elevating the servant and sometimes even a friend to the dignity.

Lord, they forgive me my bestiality and turn to me with a request! Isn’t this joy, isn’t this paradise?.. But all these are only thoughts of humility, and humility itself does not live in my damned heart.”

Venerable Ambrose of Optina

And here is how Elder Archimandrite Kirill (Pavlov) defined humility: “Humility is such a state of the soul in which, having recognized all its weakness and impurity, it is far from any high opinion of itself, constantly trying to reveal the good in itself, to eradicate all the evil, but he never considers himself to have achieved perfection and expects it from the Grace of God, and not from his own efforts.” Father Kirill, of course, is a living humility. No one saw him angry or annoyed with anyone. The elder revealed the living fulfillment of the Gospel. It was enough to see Father Kirill to return to spiritual normality.

I observed several times that as soon as there was a condemnation of one of the priests or a discussion of the shortcomings that happen in the Church, Father Kirill immediately left. They stood in a circle, talking, but as soon as they touched on this topic, Father Kirill began to rush somewhere, silently walked away, did not make any comments to anyone, did not denounce anyone, and never participated in these discussions.

Venerable Sergius cultivates a vegetable garden

The biblical dictionary of Archimandrite Nicephorus interprets it as follows: “Humility is a state of a person’s spirit in which he does not think highly of himself and relies entirely on the mercy of God.” Ushakov’s explanatory dictionary: “Awareness of one’s shortcomings, weaknesses, combined with a lack of pride and arrogance.” Ozhegov’s explanatory dictionary: “Lack of pride, willingness to obey someone else’s will.” New edition of the Bible Encyclopedia: “Humility is the opposite virtue of pride, and one of the most important virtues in the Christian life. It consists in the fact that a person does not think highly of himself, nourishes in his heart the spiritual conviction that he has nothing of his own, but only has what God gives, and that he cannot do anything good without God’s help and grace; In this way he counts himself for nothing and resorts to God’s mercy in everything.” In all definitions you can find something in common: humility, subordination, low opinion of yourself.

Saint Ignatius (Brianchaninov) criticizes humility, the display of humility for the sake of people's approval. False humility, he said, stems from vanity.

Elder Paisius the Svyatogorets writes about humility and its fruits: “It is easy for a person to reproach himself, but he has difficulty accepting reproaches from others. <…> When I lived in Sinai, there was a layman named Stratis. If you shouted to him: “Mr. Stratis!” - he answered: “Which gentleman? Sinner, sinner, call Stratis.” Everyone said: “What a humble man!” One day he overslept in the morning and did not get up on time for work. Someone went to wake him up. “Stratis, are you still asleep? We have already read the Six Psalms. Aren't you going to go to the service?" He began to shout: “Yes, I have more piety than you! And are you going to tell me to go to church?” He screamed like crazy... He even grabbed the key to the door - as big as a barn lock - and swung at the man because his pride was hurt. The people who heard him shout were speechless, because everyone considered him humble and took their example from him. Stratis was disgraced. Do you see what's happening? He called himself a sinner, but as soon as his pride was hurt, he simply went wild!”

In order for humility not to be false, one must avoid speaking humbly and try not to stand out among others and hide righteous deeds. One should also not be called upon to perform low deeds, but when commanded to do something, do not contradict, but do it with obedience.

In psychology there is a certain analogue of what in spiritual literature is called false humility. This is complex. Alfred Adler, the founder of the doctrine of the inferiority complex, wrote that a person with a complex strives for dominance over others or withdraws into himself, running away from life's difficulties. Such a person tends to suppress, tries to align the people around him with the template of his own “I”, and is afraid of naturalness and simplicity.

What are the means to acquire humility? St. Anthony the Great writes: in order to achieve humility, you need to pay attention to both the internal and the external. “Be humble in everything: in posture, in clothing, in sitting, in standing, in gait, in the cell and in all its accessories.”

Holy Righteous John of Kronstadt

The first means to achieve humility is to cut off your will. St. John Climacus writes: “Humility is born from obedience, and dispassion is born from humility.” In monasticism, obedience is one of the vows that leads a person to spiritual life.

It is necessary to ask for forgiveness and blame yourself. Venerable Anthony the Great: “Get in the habit of letting your tongue say in all cases, at all times and to every brother: “Forgive me.” In the same way, Abba Dorotheos writes: “First of all, you need humility in order to be ready to say “forgive” to every word.”

He who asks for forgiveness scorches the demons and makes them powerless. Bodily labor in submission and self-reproach cultivates humility. Venerable Anthony the Great: “Love work, submit yourself to everyone, keep your lips closed and you will achieve humility. Humility will attract remission of all your sins.”

Elder Paisiy Svyatogorets

There is a well-known example from the life of St. Sergius of Radonezh, who, as abbot, worked with the brethren in poverty and poverty: “One man was a Christian, a farmer, a peasant plowman, who lived in a village that was far from the monastery, who plowed the land with a plow and with this labor extracted food for himself - having heard a lot about St. Sergius, he was inflamed with the desire to see him. Having completed his work, this peasant came to the monastery. At that time, St. Sergius was digging soil with a shovel in the garden to plant vegetables. Since the peasant had never seen Sergius, he arrived at the monastery and began asking the brethren: “Which of you is Sergius? Where can I find this wonderful and glorious husband about whom they talk so much? How can I see him? They answered him: “The elder, having retired, is digging a garden. Wait a little until he comes out.” The impatient visitor could not wait for the elder to appear and, looking through the gap in the fence, he saw the blessed one in torn, poor clothes sewn with patches, working in the sweat of his brow. The peasant could not even think that it was the one whom he so badly wanted to see, and did not believe that it was the one about whom he had heard so much.”

In many monasteries of Athos, this tradition has taken root: the abbot of the monastery works together with the brethren of the monastery, and sometimes even more than the rest of the brethren. Those who wish to acquire the virtue of humility must avoid teaching. It was said about St. Arseny the Great that “he never wanted to talk about any question from the Holy Scriptures, even though he could if he wanted to. I didn’t even write a letter soon.”

Humility is patience with insults and lies. Everyone who prays to God: “Lord, give me humility,” must know that he is asking God to send an offender to a person.

Works of St. Sergius

In St. Petersburg I had the opportunity to meet several times with one archpriest of a very pious life. And he said that he studied at the academy with the future His Holiness Patriarch Alexy. They lived in the same room. And every day he humbled the future Patriarch. He was several months older than the future Patriarch and, taking advantage of this, he said: you must obey me. But Alexy endured such reproach with humility and did not answer him in any way. But when he became Patriarch, he many times remembered his neighbor with gratitude: they say, there was a man who really taught him humility. And this priest showed me several folders: on every holiday, Patriarch Alexy personally signed a postcard for him with his own hand. Five or six times a year - at Easter, at Christmas, at Trinity - he thanked him all the time for teaching him humility.

The holy elder Paisius the Svyatogorets wrote that sadness is displeasing to God, and humility consists of joy and gratitude to God: “Instead of washing your face with tears of joy and gratitude to God, you water it with tears of sorrow and sorrow. Hence the following conclusion follows: if we do not humble ourselves voluntarily, then we will be forced to humble ourselves, since the Good God loves us.”

Hegumen Cyprian (Yashchenko)

Without God it is impossible to create a single virtue, therefore prayer gives birth to humility, and humility gives birth to prayer. Abba Dorotheos writes: “It is obvious: the humble and reverent, knowing that it is impossible to perform any virtue without the help and protection of God, does not cease to constantly pray to God to show mercy to him. He who constantly prays to God, if he is honored to do something proper, knows through Whom it was done by him, and cannot boast or attribute to his own strength, but attributes to God all his corrections, thanks Him incessantly and prays to Him incessantly, trembling, so as not to lose help from above, so that his own weakness would not be revealed in this way. He prays out of humility.”

Saint Anthony, while praying, heard a voice: “Anthony, you have not yet come to the measure of the shoemaker in Alexandria.” Anthony found the shoemaker and convinced him to reveal what was special about his life. He said: “I don’t know that I have ever done any good. Why, when I get out of bed in the morning, before I sit down to work, I say: “Everyone in this city, young and old, will enter the Kingdom of God for their good deeds, but I alone will be condemned to eternal torment for my sins.” I heartily repeat this same thing with all sincerity in the evening before I go to bed.” Hearing this, Saint Anthony realized that he had certainly not yet reached such an extent.

They say about Elder Joseph the Hesychast that as a child he accepted punishments so obediently that his father lost all desire to punish him: “Little Francis was an obedient and reasonable, but at the same time a very lively child. His father used to get angry with him because of his pranks and sometimes wanted to give his son a good beating. “Let me tell Francis off for what he did!” - said Georgy. When Francis heard this, he quietly and calmly approached his father sitting in the chair to punish him, and bowed his head, showing complete obedience. He did not run away, did not get angry, did not shout - he showed obedience: “Since you want to flog me, then flog me.” And the father, a believer and a kind-hearted man, was captivated by this gesture of his little son and said: “Okay, run away from here! I can’t even flog you because of your humility.”

The Monk Ambrose of Optina spoke about the levels of humility: “Vedati is appropriate, as three are the essence of perfect humility degrees. The first degree is to submit to the elder, and not to exalt yourself above your equals. The second degree is to submit to equals, not to exalt yourself over lesser ones. The third degree is to submit to the lesser and impute to oneself the insignificance of existence.”

Saint Ignatius (Brianchaninov) writes about how humility manifests itself in a person as he takes root in this virtue: “The beginning of humility is poverty of spirit; the middle of success in it is the world of Christ, which surpasses all understanding and comprehension; the end and perfection is the love of Christ.”

The Monk Paisius the Svyatogorets reasons: “I am often asked: “How long does it take to acquire Divine Grace?” Some people can allegedly live spiritually all their lives, struggle, etc., but at the same time think that they represent something - such people do not acquire the Grace of God. And others acquire grace in a short time because they humble themselves. If a person humbles himself, then grace can shine upon him in a minute, make him an Angel, and he will go to heaven. And if he becomes proud, in a minute he will become a tangalashka and end up in hell. Humility opens the doors of Heaven, and the Grace of God comes to a person, but pride closes them. Elder Tikhon said: “One humble person has more grace than many people together. Every morning God blesses the world with one hand, but if he sees a humble person, he blesses him with both hands. He who has the most humility is the greatest!” Everything depends on a humble disposition. When a person has a humble disposition, then it is natural for him to connect earth with Heaven. It amazes me how one humble thought instantly brings into action the Grace of God. Once a kitten wandered into my cell. The poor guy apparently ate something wrong, got poisoned and now asked for help, writhing in pain, jumping like an octopus when he is hit by stones... It was a pity to look at him, but what can you do? I crossed him once, twice, nothing! “Look at you,” I said to myself then, “how many years have you been a monk, but you can’t even help an unfortunate kitten!” As soon as I blamed myself, the kitten, which was already on its last legs, suddenly came to its senses. He ran up, began to rub his legs and jump joyfully... That’s the power of humility!”

Saint James of Nisibius concludes in his “Sermon on Humility”: “Its fruits are desirable; for it produces calmness and modesty, and forms a amiable and serene character. The humble are simple-minded, patient, kind, innocent, sincere, learned, wise, prudent, prudent, peace-loving, merciful, loving, and forgiving; their mind penetrates into the depths of wisdom, their heart enjoys peace, their soul shines with beauty. Blessed is the soul that is grafted into this so fruitful tree; for peace reigns in her, and He lives in her who loves to dwell in the meek and humble.”

Since humility is a property of Christ, then together with humility He Himself indwells the soul of a Christian, or humility will reign only when Christ is depicted in it. That is why humility is impossible without Communion - union with Christ. This is the inner side of this spiritual virtue.

How to learn humility

The Apostle Paul compared Christians to athletes:

Train yourself in piety

for bodily exercise is of little use, but piety is of benefit to everything, having the promise of the present and future life.

(1 Tim. 4:7,8)

Let's look at a few exercises to develop humility:

• daily prayer of gratitude for the good things in our lives;
• thinking about the virtues that others have and which we lack;
• ask a mature friend or family member to point out shortcomings that we need to change in ourselves to become better people

Everything is relative. Why not compare your talents, abilities and achievements with those of Archimedes, Leonardo da Vinci, Albert Einstein, Jesus Christ?

Venerable Isaac the Syrian on humility

Humility

QUESTION. How does a person know that he has achieved humility?

ANSWER. From the fact that he finds it disgusting to please the world with his communication with him or his word; and in his eyes the glory of this world is hateful.

(Word 38, p. 161)

Humility and doing nothing makes many sins forgivable. On the contrary, without humility, deeds are useless, and they even prepare a lot of bad things for us. By humility, as I said, make your iniquities forgivable. What salt is to all food, humility is to all virtue; it can break the strength of many sins. So, one must grieve for it (i.e., the acquisition of humility) incessantly in thought with humility and with sadness in reasoning. And if we acquire it, it will make us sons of God, and present us to God without good deeds, because without humility all our deeds, all virtues and all deeds are in vain.

(Word 46, pp. 198–199)

“What is humility?” - and said: “Severe, voluntarily accepted death for everything.”

(Word 48, p. 205)

And he was also asked: “How can a person acquire humility?” - and said: “By unceasing remembrance of sins, by hope approaching death, by poor attire, by always preferring the last place and in any case willingly accepting the most recent and humiliated deeds, not being disobedient, maintaining constant silence, not to love going to meetings, to want to remain unknown and not counted (putting oneself at nothing), not to have anything to do at one’s complete disposal (of course one’s own will, not subject to the will of another, for example, a spiritual father), to hate conversations with many people , not to love profits and, moreover, to elevate your thoughts from any censure and accusation of any person and from competition, not to be the kind of person whose hands would be on everyone and on whom everyone’s hands would be (see Gen. 16, 12), but to go about his business alone in solitude and not to take care of anything in the world except himself. In short: a wandering life (withdrawal from the world), poverty and solitude - this is what gives birth to humility and purifies the heart.”

(Word 48, pp. 206–207)

Humility and the humble-wise

QUESTION. What are the benefits of humility? ANSWER. Just as conceit is a waste of the soul in its daydreaming, which leads it to soar and does not prevent it from soaring in the clouds of its thoughts, so that it whirls throughout creation, so humility gathers the soul into silence, and it concentrates in itself. Just as the soul is unknowable and invisible with bodily eyes, so the humble person is not known among people. And just as the soul inside the body is hidden from sight and from communication with all people, so a truly humble person, due to his separation from everyone and due to (arbitrary) deprivation in everything, not only does not want to be seen and known by people, but even this is his will - if possible, plunge into yourself from yourself, enter into silence and dwell in it, completely abandoning all your previous thoughts and feelings, becoming something as if non-existent in creation, not yet coming into being, completely unknown even to the soul itself his. And while such a person remains hidden, enclosed within himself and separated from the world, he remains entirely in his Master.

The humble man never stops (does not find pleasure) to look at meetings, crowds, excitement, noise, revelry, troubles and pleasure, the consequence of which is intemperance; does not get involved in speeches, conversations, cliques and dispersion of feelings, but prefers to be separated from everyone in silence, secluded and separated from all creation, taking care of himself in a silent country. In everything, belittlement, non-covetousness, need, poverty are desirable for him. What he wants is not to have a lot for himself and to be in constant business, but to remain free at all times, not to have worries, not to be indignant at what is here, so that his thoughts do not come from outside him. For he is sure that if he gets involved in many things, he will not be able to stay without confusion of thoughts, because with many things there are a lot of worries and a collection of complex thoughts. And a person, in the world of his thoughts, ceases to be above all earthly concerns, with the exception of small, most necessary needs, and loses his thought, which is preoccupied with its only best thoughts. If his needs do not cease to keep him from his best thoughts, then he reaches a state in which he suffers and does harm - and from that time on, the door to passions is opened, the silence of prudence is removed, humility flees, and the door of peace is closed. For all this, the humble person constantly protects himself from many things and then finds himself at all times in silence, in peace, in peace, in meekness, in reverence.

A humble person never has fussiness, haste, embarrassment, hot or light thoughts, but at all times he remains at peace. If the sky were to cling to the earth, the humble would not be horrified. Not every silent person is humble, but every humble person is silent. He who is unhumblely wise is not humbled; but you will find many humiliated and unhumble-wise. This means what was said by the meek and humble Lord: learn from Me, for I am meek and lowly in heart: and you will find rest for your souls (Matthew 11:29). The humble person remains at peace at all times, because there is nothing to move his mind or terrify him. Just as no one can frighten a mountain, so his mind is unafraid. And, if I may put it this way (and perhaps it is not inappropriate to say this), the humble man is not of this world (John 8:23); because even in sorrows it is not horrified and does not change, and in joy it is not surprised and does not expand. But all his joy and true joy are in his Master. Humility is followed by meekness and self-collection, i.e. chastity of feelings, proportionality of voice, laconicism, neglect of oneself, poor clothing, unhaughty gait, lowering of the eyes, superiority in charity, quick outpouring of tears, solitary soul, contrite heart, immobility to irritation, unsquandered feelings, smallness of property, belittlement in every need , enduring everything, patience, fearlessness, firmness of heart, which comes from hating temporary life, patience in temptations, weighty and not light thoughts, extinguishing thoughts, keeping the secrets of chastity, modesty, reverence, and above all this, incessant silence and the constant accusation of him ignorance.

The humble man never encounters such a need that would lead him to confusion or embarrassment. The humble man sometimes, being alone, is ashamed of himself. I am amazed that a truly humble person does not dare to pray to God when he begins to pray, or to consider himself worthy of prayer, or to ask for anything else, and does not know what to pray for; but only remains silent with all his thoughts, awaiting only mercy and that will that will come for him from the Face of the Most Worshipful Majesty, when he bows his face to the ground, and the inner vision of his heart is lifted up to the exalted gates of the Holy of Holies, where He whose dwelling is darkness, Who dulls the eyes of the Seraphim, Whose virtue prompts the legions to stand tall, Who pours silence upon all their ranks. And he only dares to speak and pray like this: “according to Your will, Lord, be it with me!” We will say the same about ourselves. AMEN.

(Word 48, pp. 211–214)

What is humility in itself?

Humility is a certain mysterious power, which, after completing the entire divine life, perfect saints will receive. And not otherwise than only to those who are perfect in virtue, this power is given by the power of grace, since they can receive by nature by the definition of God: because this virtue contains everything. Therefore, not every person, no matter who he is, can be considered humble in wisdom, but only those who have been worthy of this rank we have spoken of.

(Word 50, pp. 235–236)

Who is truly humble?

Not everyone who is by nature modest and silent, or prudent, or meek, has already reached the degree of humility. But the truly humble-wise is the one who has something worthy of pride in his secrets, but is not proud and in his thoughts regards it as dust. And the one who humbles himself when remembering his falls and misdeeds and remembers them until his heart is contrite and his mind, when remembering them, descends from the heights of proud thoughts - although this is commendable - we will not call him humble, because there is still in him a proud thought, and he has not acquired humility, but only manages to bring it closer to himself. And although, as I said, this is commendable, humility does not yet belong to him; He only desires humility, but he has no humility. The one who is completely humble is the one who does not need to invent ways of being humble with his wisdom, but in all this, completely and naturally, has humility without labor; and although he has accepted into himself a certain great gift that exceeds all creation and nature, he looks at himself as a sinner, at a person who means nothing and is despicable in his own eyes; and although he entered into the secrets of all spiritual beings and became completely perfect in the wisdom of all creation, he recognizes himself as meaningless. And this one, not subtly, but without coercion, is like that in his heart.

Is it possible for a person to become like this, and by nature to change himself like this, or not?

So, do not doubt that the power of the sacraments received by a person accomplishes this in him, in every virtue, without his labors. This is the power that the blessed Apostles received in the form of fire. It was for her that the Savior commanded them not to leave Jerusalem until they received strength from above (Acts 1:4). This Jerusalem is virtue, strength is humility, and power from above is the Comforter, i.e. Spirit of consolation. This is what is said about Him in the Divine Scripture, that mysteries are revealed to the humble. It is this Spirit of revelation, which reveals mysteries, that the humble of wisdom are privileged to receive within themselves. This is why it is said by some saints that humility perfects the soul with Divine contemplations.

So, let a person not dare to think in his soul that he himself came to the measure of humility, and for the sake of one thought of tenderness that arose in him at some time, or for the small tears that flowed from him, or for one good quality which he has by nature or which he mastered with effort, he acquired that which constitutes the fullness of all secrets, which serves as the repository of all virtues, and all this, I say, he acquired through small deeds, and not through this gift. On the contrary, if a person has conquered all the opposing spirits, and there is not a single deed of any virtue left that he has not clearly accomplished and acquired, if he has defeated and conquered all the strongholds of the opponents and after that he has felt in himself in spirit that he has accepted this gift when , according to the words of the Apostle, “The Spirit obeys the Spirit” (Rom. 8:16) - then this is the perfection of humility. Blessed is he who has acquired it, for every hour he kisses and embraces the bosom of Jesus.

(Word 53, pp. 236–237)

The Way to Acquire Humility

If a person asks: “What should I do? How to purchase? What is the way to become worthy to accept humility? So I force myself, and as soon as I think that I have acquired it, I see that thoughts contrary to it are circulating in my mind, and therefore I now fall into despair.”

To this questioner the following answer will be given: it is sufficient for a disciple to become like his teacher, for a servant to become like his master (Matthew 10:25). Look how He who commanded it and bestows this gift acquired humility, and imitate it, and you will find it. He said: The prince of this world is coming, and in Me he will find nothing (John 14:30). Do you see how, with the perfection of all virtues, one can acquire humility? Let us be jealous of Him who gave the commandment. He says: foxes have wounds, and birds of heaven have nests: but the Son of man has no place to lay his head (Matthew 8:20). But He says this, Who of all who are perfect, sanctified, and made complete in every generation has glory, together with the Father. who sent Him, and with the Holy Spirit, now and always, and unto ages of ages. AMEN.

(Word 53, pp. 237–238)

A sign of true humility

He who is truly humble-wise, when offended, does not become indignant and does not say anything in his own defense about what he is offended about, but accepts slander as the truth, and does not try to assure people that he has been slandered, but asks for forgiveness. For others voluntarily brought upon themselves the name of prodigals, without being such; others endured the name of adulterers, being far from adultery, and testified with tears that they bore the fruit of sin, which they did not do, and with tears they asked those who offended them for forgiveness for the iniquity that they did not commit, when their soul was crowned with all purity and innocence. Others, so as not to glorify them for the excellent rules of life that they observed in secret, were presented in the form of holy fools, having been dissolved in Divine salt and unshakable in their silence, so that at the height of their perfection the holy angels had heralds of their virtues.

You think about yourself that you have humility. But others accused themselves, and you, accused by others, cannot stand this and consider yourself humble. If you want to know whether you are humble, then test yourself in what has been said: do you not become confused when you are offended?

(Word 58, pp. 310–311)

Reasons for humility

Therefore, the Lord leaves the saints reasons for humility and contrition of heart in fervent prayer, so that those who love Him will draw closer to Him through humility. And he often frightens them with the passions of nature and the inclinations of shameful and unclean thoughts, and often with reproaches, insults and reproaches from people; sometimes - illnesses and bodily ailments; and at other times - through poverty and scarcity of necessities, then through the torment of strong fear, abandonment, the obvious abuse of the devil, which usually frightens them, then through various terrible incidents. And all this happens in order to give them reasons for humility, and so that they do not fall into the sleep of negligence, either because of the illnesses in which the ascetic is, or for the sake of future fear. Therefore temptations are necessarily useful to people. But I do not say this in the sense that a person should voluntarily relax himself with shameful thoughts, so that remembering them would serve as a reason for him to humility, and as if he should try to fall into other temptations; but in the sense that he should be sober in doing good at all times, guard his soul and think that he is a creature, and therefore easily subject to change. For every creature requires God’s power to protect itself, and anyone who demands protection from another reveals thereby natural weakness. And whoever has recognized his weakness must, of necessity, humble himself in order to receive what he needs from the One who is able to give it. And if he had known and seen his weakness from the beginning, he would not have been negligent. And if he had not been careless, he would not have fallen into sleep, and in order to awaken, he would not have been handed over to those who insulted him.

So, one who walks the path of God must thank God for everything that happens to him, reproach and shower his soul with reproaches and know that the Provider allowed this to happen only due to his own negligence, in order for his mind to awaken, or because he became proud. And therefore, let him not be embarrassed, let him not give up the field and feat, and let him not stop reproaching himself - so that no greater evil befalls him; because there is no unrighteousness with God, who exudes righteousness.

(Word 61, pp. 336–337)

Humility through fear and love

There is humility from the fear of God, and there is humility out of love for God: some are humble out of fear of God, others out of joy. And the one who is humble through the fear of God is accompanied at all times by modesty in all members, the orderliness of feelings and a contrite heart, and the one who is humble through joy is accompanied by great simplicity, a growing and uncontrollable heart.

(Word 89, p. 421)

Venerable Isaac the Syrian of Nineveh Vetrovo website

Stages and degrees of humility (accepting the inevitable)

Many people suffer from incurable diseases. This is a very serious test, including for a believer. American psychiatrist Elizabeth Ross created a technique for accepting the inevitable. She talks about 5 stages of this emotionally painful process:

1. Negation. The person thinks that the doctors made a mistake and made an incorrect diagnosis.
2. Anger. The patient looks for someone to blame and may vent his indignation at others or God.
3. Bargaining is accepting the inevitable and trying to avoid death. Some go to extreme measures: agree to dubious treatment methods. Someone does illogical things: they go to church to pray for recovery, and at the same time turn to psychics and sorcerers.
4. Depression. This is the most lengthy stage.
5. Adoption. A person comes to terms with the inevitability of death, makes peace with his neighbors - and many with God - and finds pleasure in every day he lives.

How to Pray for Humility

You need to fervently and constantly pray for humility. In a conversation with God, you can tell how tired you are of your own pride, because of which your loved ones suffer. It is very helpful to ask Him for forgiveness for specific manifestations of arrogance. So we will clearly see in what way it manifests itself in us.

You can ask a Heart Scientist to help examine our soul to identify the cause of the problem. This may be the negative example of adults adopted in childhood, the influence of unspiritual friends, the influence of certain films in which sinful pride is presented as a virtue. Or is it a defensive reaction of our psyche to a feeling of inferiority. Surprisingly, this is a very common occurrence.

Well, then you should beg God for help in getting rid of the sin of pride and developing humility. It would be appropriate to ask Him to remind us of examples of humility. You can remember a specific situation when we lacked this quality and ask the Great Teacher how we could have acted according to his will.

Prayer text

Peace instead of pride and vanity

Humility is often confused with self-abasement for fear of falling into the sin of pride or vanity. There is a significant difference between them: a proud person does not place others in anything, does not at all recognize other people’s opinions and judgment on himself, but a vain person, on the contrary, everywhere seeks this very opinion and approval of others, on which he is entirely dependent. Humility is a state of amazing balance.

Metropolitan Anthony writes: “Humility (...) begins from the moment we enter into a state of inner peace: peace with God, peace with conscience and peace with those people whose judgment reflects God’s judgment; this is reconciliation. At the same time, this is reconciliation with all the circumstances of life, the state of a person who accepts everything that happens from the hand of God.”

Prayer

Lord, give me Your humble spirit, so that I do not lose Your grace and not begin to weep for it, as Adam wept for paradise and God. Lord, You are Merciful; tell me what should I do in order for my soul to humble itself? Lord, grant us the gift of Your holy humility. Lord, grant us the presence of Your humble Holy Spirit, just as You came to save people and lift them up to heaven so that they may see Your glory. Most Holy Mother of God , ask , O Most Merciful , for us a humble spirit . All Saints, you live in heaven, and you see the glory of the Lord, and your spirit rejoices - pray that we too may be with you.

Icon of the Mother of God Look at Humility

Look to Humility - this is a 19th century icon - a copy of an image from 1420 that arose on Kamenny Lake not far from Pskov. Before appearing in the Holy Vvedensky Monastery, the face was kept by Schema-nun Theodora for 55 years. In 1995, after reports of its healing abilities, the Synod of the Ukrainian Orthodox Church recognized the icon as miraculous.

Icon of the Mother of God “Look at Humility”

What kind of people do we want to be: self-satisfied, cruel, proud people who do not know the pangs of conscience and the pain of compassion at the sight of the misfortunes of others, or humble, sensitive and loving people who do not seek honor, power and fame, but long to be good friends, spouses, parents and Christians? This is a personal choice on which our relationships with people and God depend, as well as the hope for eternity - an endless era when love and humility will rule.

Victor Glebov

Sin - what is it?

Holy Fathers on true and false humility

True Humility

Venerable Ephraim the Syrian

The characteristics and characteristics of a person who has true humility are as follows. Consider yourself the most sinful before God, reproach yourself at every time, in every place and for every deed. Do not blaspheme anyone and do not find a person on earth who would be more vile, or more sinful, or more negligent than himself, but always praise and glorify everyone. Never condemn anyone, do not humiliate anyone, do not slander anyone, remain silent at all times and do not say anything unless ordered or absolutely necessary. When they ask and there is an intention or extreme need forces one to speak and answer, then speak quietly, calmly, rarely, as if under duress and with shame. Do not expose yourself to the standard in anything, do not argue with anyone - neither about faith, nor about anything else, but if someone speaks well, tell him: “Yes,” and if it is bad, answer: “You yourself know.” To be submissive and abhor your will as something harmful. Always look at the ground, have your death before your eyes. Never idle talk, don’t talk idle, don’t lie, don’t contradict the highest. Joyfully endure insults, humiliation and losses. Hate peace and love work. Do not upset, do not hurt anyone's conscience. These are the signs of true humility; and blessed is he who has them, because here he is still beginning to be called the house and temple of God, and God appears in him, and he becomes the heir of the Heavenly Kingdom.

The humble one is not humbled in deprivation and poverty, and does not appear arrogant in prosperity and glory, but constantly remains in the same virtue.

The humble person does not envy his neighbor’s success, does not rejoice at his contrition, but, on the contrary, rejoices with those who rejoice and weeps with those who weep.

Humble is the one who preaches virtue through deeds.

A humble person does not slander brother against brother (this is a satanic act), but serves as a peacemaker for them, not repaying evil for evil.

The humble person hates pride, and therefore does not seek primacy.

The humble person knows neither vexation nor guile, but with simplicity and integrity serves the Lord in holiness, in peace and in spiritual joy.

Do all your deeds in humility, in the name of our Savior Jesus Christ, and by this your fruit will be ascended to Heaven

Work under the yoke of humility, and your work will please God

Humble your soul to the dust, so that your dust will rise and rise.

***

Reverend Abba Isaiah

The humble person does not have the tongue to say about someone that he is careless or careless about his salvation. He does not have the eyes to see the shortcomings of others. He does not have ears to hear words and conversations that are harmful to the soul. He does not care about anything temporary, he cares only about his sins. He maintains peace with everyone for the sake of God’s commandment, and not out of human friendship. The labors of one who fasts a lot and endures difficult feats without humility are in vain.

Humility consists in the fact that a person considers himself a sinner who has not done anything good before God.

Humble is the one who remains silent, who considers himself to be nothing, is not inclined to argue, obeys everyone... Who carefully thinks about death, keeps himself from lies, avoids idle and useless conversations, does not contradict elders... Who does not insist on his opinion, who endures insults, hates peace, willingly bears labor and does not anger anyone.

***

Venerable Pimen the Great

Teaching your neighbor is just as contrary to humility as reproaching him.

***

Stories from the lives of the elders

The true progress of the soul consists in daily becoming more submissive to God and saying to yourself: “Every person is better than me.” Without this thought, if anyone works miracles and raises the dead, he is far from God.

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Saint Basil the Great

He is great before God who humbly yields to his neighbor and, without shame, takes upon himself even unjust accusations, in order to thereby grant the Church of God great benefit - peace.

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Venerable Macarius of Egypt

The humble never falls, and where should he fall when he is the lowest?

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Saint John Chrysostom

If necessity forces one to humble oneself against one’s will, then this is not a matter of the mind and will, but of necessity; humility is called that because it is the pacification of thought.

Do not treat one humbly and another impudently; maintain humility with everyone, whether he is your friend or enemy, noble or insignificant, man - this is humility.

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Venerable John Cassian the Roman

Every Christian must acquire true humility of heart, which does not consist in outward pretense and in words, but in sincere humiliation of the spirit. It will be manifested by patience not when someone himself is vain about his vices, incredible for others, but when he is not offended if others attribute them to him, and with meekness of heart, complacently endures insults inflicted by others.

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Venerable Isaac the Syrian

A truly humble person is one who has something hidden that is worthy of pride, but is not proud and in his thoughts counts it as dust.

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Venerable John Climacus

The virtue of humility alone is such that demons cannot imitate it.

The sacred binary is love and humility; the first lifts up, and the last supports the ascended and does not allow them to fall.

It is a sign of the deepest humility when a person, for the sake of humiliation, in some cases takes upon himself such guilts as are not in him.

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Venerable Abba Dorotheos

Truly, there is nothing stronger than humility; nothing defeats it. If something sorrowful happens to a humble person, he immediately turns to himself, immediately condemns himself, considering himself worthy of it, and will not reproach anyone, will not lay the blame on another, and thus will endure what happened without embarrassment, without grief, with perfect calm. , and therefore he himself is not angry and does not anger anyone.

There are two humility. The first humility is to consider your brother more intelligent than yourself and superior in everything, in a word, to consider yourself lower than everyone else. The second humility consists in attributing one’s deeds to God, this is the perfect humility of the saints. It is clearly born in the soul from fulfilling the commandments. So branches, when they have a lot of fruit, bend down with fruit, but a branch that has no fruit rises up and grows straight. There are some trees that do not bear fruit as long as their branches grow upward, but if you hang a stone on the branch and bend it, then it will bear fruit. So it is with the soul: when it humbles itself, it bears fruit, and the more fruit it bears, the more it humbles itself. So it is with the saints: the closer they come to God, the more sinners they see themselves.

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Saint Tikhon of Zadonsk

It is necessary to endure all contempt and dishonor without grumbling and willingly: there cannot be humility without patience, and where there is true patience, there is humility. For he who does not tolerate contempt loves honor and praise, which is a sign of pride. Voluntarily and diligently obey and listen not only to superiors, but also to equals and lessers in their needs and demands; humility inclines towards everyone, just like love.

A humble heart shuns all rank, honor and glory; and if he needs to be in honor and dignity, he accepts this with extreme reluctance and for the sake of obedience, for he sees his ignorance and unworthiness.

He who is humble in heart shows obedience to his superiors; he does not despise his equals or inferiors, but treats everyone as brothers, even if he is more worthy of honor and has greater talents than them. For he looks not at his talents, but at his own poverty and recognizes that the talents are not his, but other people’s, he is only a container, not their master, and poverty and insignificance are his own, like those of all people. For every person in himself is poor and sinful.

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Saint Theophan the Recluse

The Lord sees a mother crying over the death of her son, and has mercy on her (Luke 7:13); another time he was invited to a marriage - and rejoiced in family joy (John 2:2). By this He showed that sharing ordinary everyday joys and sorrows is not contrary to His spirit. This is what true, reverent Christians do, leading their lives with fear. However, they distinguish between orders and orders in everyday life, for many things have entered into them on which God’s favor cannot be based. There are customs caused by passions and invented to satisfy them; others are fed only by vanity. He who has the spirit of Christ in him will be able to distinguish good from bad: he holds on to one and rejects the other. He who does this with the fear of God is not shunned by others, even though he does not act as they do, for he always acts in the spirit of love and condescension for the weaknesses of his brothers. Only the spirit of jealousy, which passes beyond measure, pricks the eyes and produces discord and division. Such a spirit cannot restrain itself from teaching and rebuking. But he only cares about organizing himself and his family in a Christian way, but does not consider it permissible to interfere in the affairs of others, saying to himself: “Who made me a judge?” With such quietness he endears himself to everyone and inspires respect for the order he upholds. The pointer of everything makes himself unloved, and brings disapproval to the good order that he adheres to. In such cases, humility is needed, Christian humility. It is the source of Christian prudence, knowing how to act well in given cases.

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Ignatius (Brianchanichov)

The spiritual place in which it is only commanded to offer spiritual sacrifices is humility.

True humility is a Divine mystery: it is inaccessible to human comprehension. Although it is the highest wisdom, it appears as madness to the carnal mind.

Humility does not see oneself as humble. On the contrary, it sees a lot of pride in itself...

Blessed is the soul that has realized itself as completely unworthy of God, that has condemned itself as damned and sinful. She is on the path of salvation: there is no self-delusion in her.

Humility is an incomprehensible action... of the world of God, incomprehensibly comprehended by one blissful experience.

Humility is a person’s correct concept of humanity, therefore, it is a person’s correct concept of himself.

About imaginary humility

Saint Gregory the Theologian

Humility is not so much learned in small things (for then it can only be for show and have a false appearance of virtue), but rather experienced in important matters. The humble wise is not the one who speaks little about himself, in front of few and rarely, and not the one who humbly treats those lower than himself, but the one who modestly speaks about God; who knows what to say and what to remain silent about, what to admit ignorance about; who yields the floor to him who has the authority to speak and agrees that there are people who are more spiritual and more advanced in knowledge. It is a shame to choose inexpensive clothes and food, to prove humility and awareness of one’s weakness with calluses on the knees, streams of tears, fasting, vigils, reclining on the bare ground, labor and all sorts of signs of humiliation, but as far as the teaching about God is concerned, to be self-confident and self-satisfied, not to yield to anyone in anything... whereas here humility is not only commendable, but also safe.

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Venerable Simeon the New Theologian

There is an imaginary humility that comes from negligence, laziness and from a strong condemnation of conscience. Those who have it often consider it sufficient for salvation, but in reality it is not so, because it does not have crying that creates joy.

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Venerable John Climacus

It is not the one who condemns himself who shows humility... but the one who, being reproached by another, does not diminish his love for him.

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Reverend Abba Isaiah

If a brother says: “Be kind, teach me this matter, I don’t know it,” then the one who knows should not excuse himself by ignorance. Such humility is not pleasing to God.

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Saint Tikhon of Zadonsk

Humility should not only be shown on the outside, you should especially try to have it inside. There are those who outwardly show humility, but do not have it inside. Many renounce the ranks and titles of this world, but do not want to renounce their high opinion of themselves; they renounce honor and worldly rank, but want to be revered because of holiness. Many are not ashamed to call themselves sinners in front of people, or even more so, the most sinful, but they don’t want to hear this from others and therefore only call themselves such with their lips... Many speak little and quietly, while others do not speak at all, but with their hearts they constantly defame their neighbors. Others cover their bodies with black cassocks and mantles, but do not want to cover their hearts. So they show other signs of humility!.. All of them do not have such humility in their hearts. These signs may be signs of humility, but when what they mean is not there, this is nothing more than hypocrisy. Such people are like a bottle filled with air, which seems to be filled with something, but when the air comes out, it turns out that it is empty... Therefore, humility, like all piety, must be in the heart. For God judges by the intentions of the heart (1 Cor. 4:5), and not by appearance, as we appear to people.

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Ignatius (Brianchaninov)

The world's approval of humility already serves as a condemnation of it. The Lord commanded to perform all virtues in secret, and humility is the manifestation of humility for show to people.

Nothing is so hostile to the humility of Christ as self-willed humility, which has rejected the yoke of obedience to Christ... serving Satan.

There can also be arbitrary humility: it is created for itself by a vain soul... seduced... deceived by false teaching... flattering itself... seeking flattery from the world, completely striving for earthly success, forgetting about eternity, about God.

False humility sees itself as humble; funny and pitifully consoled by this deceptive, soul-destroying spectacle.