Joseph T. LaBelle, OMI
“Why don’t they talk about humility in seminary formation these days, Father?” A presbyteral ministry student once asked that question during a class on the theology of ordained ministry. It may first sound like a question with the aim of stirring up controversy among formation teams and professors (readers who have taught in seminaries will understand), but the question was sincere. It led to an examination of this virtue within early Christian discipleship and how it has been counseled repeatedly for those in ordained priestly ministry.
The virtue of humility in recent decades arguably has been more a subject of discussion within the realm of psychology than Christian spiritual life. Perhaps memories of pre-Vatican II observances of humility in priesthood and religious spiritual formation programs, with their occasionally misguided practices of “humiliations,” have given the virtue a lingering and undesirable odor which has yet to dissipate. The Christian understanding of humility, in a nutshell, is living with the recognition that God is our creator and that we depend utterly upon God for everything in our lives. Such recognition is an essential aspect of living as Jesus did throughout his earthly life.
Christian discipleship is a matter of gradually being transformed into Jesus Christ through appropriating the qualities of his earthly life and, following his example, growing into the fullness of other-centered love (agapé). His attitude toward humility was an essential component of this and was considerably affected by his historical, Jewish religious, and cultural roots.
Authentic, unconsciously performed humility is an elusive virtue, not only because of the normal difficulty in acquiring and refining any virtue, but also because one cannot really know when one has done so. In some ways it is like trying to capture darkness in a small box; the moment that we begin to look for it by opening the box, light enters and the darkness disappears. Humility deeply acquired will have an unconscious quality to it, and the person who has it will not be aware that it is present. It is a fundamental quality to be desired in service to a greater life of pastoral charity in which we seek to live according to a fuller union of love with God, both in prayer and through more effective ministry to others. In light of the recent “Year of the Priest” declared by Pope Benedict XVI, it would seem an appropriate and opportune moment to consider how humility remains a timely quality for priestly ministry.
This article, offering a brief survey of how the virtue has been valued and encouraged through some notably formative periods in apostolic and later Christian history, further notes some societal and ecclesiastical pressures which precipitated the need periodically to reappeal to humility’s importance. The article then offers a foundation for appreciating ordained priestly humility in light of the post-Vatican II understanding of ordained priesthood.
A BRIEF HISTORICAL OVERVIEW OF PRESBYTERAL HUMILITY
It will be helpful to consider how the quality of humility has been consistently regarded as a desirable virtue among ordained presbyters and bishops. It is also important to note some underlying points of each particular historical moment in order to identify some attitudes here and there which have influenced its practice and, perhaps in a few cases, contributed to less appreciation of the virtue today.
Humility Understood near the Time of Jesus
The Latin humilis is a translation of the Greek word tapeinós, which in the contemporary Hellenic world conveyed such ideas as “lowly,” “insignificant,” “weak,” and “poor.” It commonly referred to one’s standing in relationship to another, be it a vanquishing army, an occupying ruler, or even a deity. The overall idea of humility was a contemptible one within the Greek social-anthropological context, which understood that a man was meant to be a free and autonomous being; indeed, humility would be a stumbling block among Greeks during the first Christian centuries.
Within the Hebrew religious world, however, the idea of humility and particularly one’s action of humiliating another person or oneself had a much richer and more spiritually valuable significance. To humiliate oneself could be to stoop low, notably in the presence of a threat (the feasting lion which does not stoop at the approach of an approaching shepherd (Is 31:4), or one being brought low (“afflicted”) by such things as illness, poverty, some need, or before another person such as a king or conqueror. Most notably for our purposes, a person could subject oneself to God and to God’s judgment; submission to the divine was often expressed visibly and concretely by the practice of fasting. These humiliated ones – subjecting themselves before God along with others who had been brought low in poverty or affliction – were the special ones in the eyes of God, who intended to use them as the instruments through whom to bring about the divine plan in the lives of the chosen people.
These concepts form part of the foundation for Jesus’ treatment of humility as portrayed in the synoptic gospels. His evangelical life offers a model by which we may put into action an important quality for living in the Reign of God. Jesus preached “how happy are the poor in spirit; theirs is the kingdom of heaven” (Mt 5:3, NJB) and identified himself as “gentle and humble in heart” (Mt 11:29). His life also exhibits that a son of God living in poverty of spirit would both exhibit this quality toward the heavenly Father and express itself in fraternal humility through other-centered service and ministry.
These two directions for humility would form the basis for Christian spiritual teaching in the first Christian decades and centuries. The Pauline writings particularly exhorted the early Christians to its equivalent, modesty or freedom from personal vain ambition and pretentiousness in service to their lived communio of fraternal charity (2:10). They were counseled to do so through following in their own lives the example of Jesus’ lived kenosis, which precluded any self-seeking, and to recognize that individual gifts and abilities come from God for the good of the community (Rom 12:3-8).
The Importance of Priestly Humility through the Patristic Era
By the end of the first Christian century humility had begun to be understood as a virtue which, in light of Jesus’ own lifelong humility, was also appropriate for Christians in the quest of fraternal unity. The degree of clerical formation in the early patristic era was a matter for each separate Christian community, resulting in clerical bodies influenced by their local Christian traditions as well as apostolic teaching. The responsibility for overall Christian education and growth in Christian discipleship rested with the local bishop, of course, who sought to pass on the teachings of Jesus and the early apostles. A brief view of the more influential patristic-era bishops and their attitude toward humility offers perhaps an overall appreciation for the quality of instruction during this period.
Ignatius of Antioch (died circa 115), in his famous collection of letters to various Christian communities on his way to execution in Rome, repeatedly exhorted them to unity with their bishop (through his presbyters and deacons) as a sign of unity between God and the church. Ignatius also saw the value of cultivating Christlike humility in seeking to win others over to the Gospel:
But pray unceasingly… for they offer ground for hoping that they may be converted and win their way to God. Give them an opportunity therefore, at least by your conduct, of becoming your disciples. Meet their angry outbursts with your own gentleness, their boastfulness with your humility, their reviling with your prayers…[,] their harshness with your meekness; and beware of trying to match their example…[;] let us strive to follow the Lord’s example and see who can suffer greater wrong, who more deprivation, who more contempt. (Ephesians, 10)
John Chrysostom (circa 344-407) had a very high regard for ordained ministry, and it was only through coercion that he accepted ordination. He was among the first in a line of patristic writers who considered humility a fundamental quality for one accepting such a lofty vocation; for Chrysostom, humility was “mother, and root, and nurse, and foundation, and bond of all good things: without this we are abominable, and execrable….” His influential writing On the Priesthood (V:3-4, 8) notes that bishops in their preaching ministry should be indifferent to the praise of others; otherwise the efforts of even a well-prepared preacher would be for naught.
That great western theologian, spiritual writer, and bishop, Augustine of Hippo (circa 354-430), exhorted his clergy to holiness through their preaching and sacramental ministry, which merited their diligence in pursuing individual sanctity with all its attendant virtues. For Augustine, continual advancement in charity and other virtues was the key to maturity in Christian discipleship, charity expressed toward God in ever more complete union of love toward one’s neighbor while becoming ever more spiritually free and available to serve their needs. Such freedom to love called for an interior purification and growth in virtue to overcome in the soul everything which would impede its advance in its three chief components or faculties. The sensibility, held back by the wound of concupiscence due to our disordered nature after the sin of Adam, required guidance by practices of interior self-denial. The intellect was threatened with our natural tendency toward idle curiosity and needed the practice of interior recollection. Finally, the will, our faculty for choosing, is inclined either toward love of ourselves due to pride, or toward ever greater love of God through the practice of humility. For Augustine, Jesus was the “Doctor of Humility” who exercised it in every event of his life, as is evident in the Incarnation, his lowly birth, his submitting himself to John’s baptism, and ultimately his ignoble passion and death.
Augustine was particularly concerned to underscore this for his clergy, who lived with him in a common life that was effectively a clerical monastery guided by a rule (known as the Rule of Augustine). His collection of letters and homilies contain his thoughts on humility’s importance for clerical ministers. Clerics, along with their bishop should remember that, as fellow pilgrims with the People of God, they are seekers of God’s salvation. Ordained ministers were nothing more than instruments of God’s grace, with their gifts to be used by God in God’s redeeming work. As such, episcopal ministry and preaching should be exercised in a spirit of gentle persuasion rather than force: “ruling a province is different from ruling a church; the former must be governed by instilling fear; the latter is to be made lovable by the use of mildness.” As channels of Christ’s word and teaching, it was incumbent upon ministers to learn from and exercise his spirit of humility.
Augustine also regarded clerical humility as very important since bishops and presbyters enjoyed a number of special social privileges, such as exemption from imperial taxes and certain civic duties, while enjoying others which could be more economically beneficial. Temptations to realize worldly honors and personal gain accompanied clerical life, and Augustine urged them to remember that they would ultimately have to answer for their earthly conduct. In a letter to a neighboring bishop who was being pressured by others to rebaptize an individual, an action which would appease others but run contrary to the true apostolic faith, Augustine wrote:
… [D]o not fear the reproach of any man, as you contemplate Christ, nor shrink from any one’s power. The glory of this world passes, ambition passes. In the future judgment of Christ, neither the steps of the choir, nor the tapestries of the chair, nor the bands of singing nuns coming to meet you will avail to your defense.… [W]hat things here do you honor, there are a burden; what here lifts you up, there weighs you down….
Augustine’s influence upon Christian theology and spirituality has been immeasurable. It is telling to note that, throughout the history of the western Christian spirituality, Augustinian thought in some form has usually appeared in efforts toward clerical reform.
Early Monastic Influences on Western Presbyteral Humility
The monastic tradition, with roots into the third centuries in the desert regions of North Africa, Palestine, and Syria, was a notable source of wisdom influencing the developing appreciation of clerical humility. John Cassian (circa 360-435), considered to be the father of western monasticism, spent several years learning from eastern monastic masters and brought his accumulated knowledge to the west. He echoed the eastern tradition in underscoring the primary importance of humility for counteracting the often subtle but dangerous and corrosive pride in a monk’s life.
We find in Book V of Cassian’s Institutes a list of “signs” indicating that humility was developing in the life of a monk; he offers ten of them situated within the context of monastic life. It is instructive to note a few basic points: A monk should be willing to disclose his thoughts and struggles to his spiritual abba (whom we would consider today his spiritual director); he should not trust in his own opinion; he should strive to maintain in his life the qualities of obedience, gentleness, and patience; and he should consider himself as inferior to all others in the community. The primitive monastic tradition was often a source of presbyteral vocations; bishops in search for presbyters frequently sought to ordain monks who were recognized for their holiness.
Benedict of Nursia (circa 480-543) eventually wrote his Rule of Benedict which contains a similar list of progressive steps by which to attain the fullness of monastic humility. This rule for cenobitic (conventual) monastic life eventually supplanted all other rules for western monastic communities, the primary training ground for priests into the second Christian millennium. The understanding of humility as a foundational virtue for Christian monastic life was very much present in the thought of Bernard of Clairvaux (1090-1153) and others, and would come to influence appreciation of humility in Christian prayer and spiritual life. We should note, however, that Benedict appreciated humility as a fundamental virtue for pursuing monastic holiness; the monastic ideal for humility was part of an overall ascetical program rather than any concern for growth in ministerial charity.
Monastic life through the eleventh century was considered to be the best milieu for pursuing priestly holiness, though to some degree this was based on a traditional but mistaken belief that enclosed and regulated monastic life followed most closely the lifestyle of the first apostles. For a time the Rule of Benedict was judged to be the ideal priestly program of life, but external ministerial demands were by now increasingly drawing priests away from more regular monastic observances. The Gregorian Reform period established the Rule of Augustine as the normative program for all priests and bishops, to be followed as a common way of life within clerical communities.
The Later Medieval Desire to Follow the Way of Jesus and His Apostles
Priestly and episcopal ministry suffered through the thirteenth century as a result of the surrounding monarchical system of government, rendering the Christian church at once subject to inordinate royal influence in diocesan ecclesiastical life. There developed among the clergy a virtual split between “higher” and “lower” clergy; the former enjoyed much prestige and power as a result of its proximity to the upper ruling classes, while the latter were left to minister as best they could among the rural and illiterate. Ordained ministry came to be primarily identified as possessing the power to celebrate rituals, most importantly the sacrifice of the Mass, which afforded them a particular recognition and importance. These, along with an all too human desire among many for political and financial gain, gave ordained ministry overall an appearance which was considerably removed from the ideal offered by Jesus. This led to a growing popular exhortation to humility for Church ministers through the various forms of mendicant common life which emerged during this period, most notably within the various humiliati movements and the Franciscan and Dominican orders. A principal desire of reformers during this time was to restore in preachers a more credible and visible example of the vita apostolica, the evangelical lifestyle and practice of Jesus and his first disciples. These sought to return the Church to a meeker state, to become divested of property and riches in a greater expression of humility and dependence on God in the midst of a politically- and power-conscious monarchical society.
The fourteenth century would come to influence greatly the Christian understanding and appreciation for humility through the immensely popular work, The Imitation of Christ. The work recalls sincere followers of Jesus to earnest prayer, humble submission to God, and otherwise to consider oneself of no account among God’s creatures:
There is no lesson so profound or so useful as this lesson of self-knowledge and of self-contempt. Claim nothing for yourself; think of others kindly and with admiration; that is the height of wisdom, and its masterpiece. Never think yourself better than the next man, however glaring his faults, however grievous his offences; you are in good dispositions now, but how long will they last? Tell yourself, “We are frail, all of us, but none so frail as I.
Though apparently written from within a monastic-like setting, this work would prove to have a tremendous influence on lay, consecrated religious, and priestly spiritual life through the mid-twentieth century and to be a popular text for priestly spiritual formation. Unfortunately, a very superficial reading without considering the historical context and other concerns of fourteenth century spiritual writers can quickly lead contemporary readers to dismiss its many exhortations to regard oneself as no better than others and to cultivate a self-awareness of one’s weaknesses and tendencies to sin.
Clerical Humility and Tridentine Reform
What was arguably the principal energy behind the call for clerical humility in modern centuries emerged by way of the numerous “societies of clerics regular” which began to appear just prior to the Council of Trent. The founder of the Society of Jesus, Ignatius of Loyola (1491-1556), composed the Spiritual Exercises as a discernment instrument for those who desired to join his band in service to the Church’s new concerns in foreign mission lands. The Exercises regarded humility as necessary for one’s observing the Society’s vow of obedience, so central to its life and charism.
By this time, we find that in their exhortations, different spiritual writings would counsel disciples to strive for ascending levels or “degrees” of humility, though fewer than did the Rule of Benedict. The Spiritual Exercises presents to exercitants three ascending grades of practiced humility to consider in making their discernment: the lowest, necessary for one’s salvation and thus obligatory for all, was to obey every law of God under any circumstances or danger (n. 165). The person enjoying the second and more complete expression would strive to avoid committing even the least venial sin (n. 166). Finally, the greatest expression of humility would be for the exercitant to observe not only the first two, but also desire to more fully live the life of Jesus Christ by choosing poverty rather than wealth, despisement with Christ over personal honors, and designation as a worthless fool for Christ (n. 167). Striving for humility by the time of Ignatius of Loyola had grown to considerable prominence; indeed, these three degrees of humility would prove a great influence upon subsequent lay and consecrated religious spirituality, societies of clerics regular, and upon ordained priestly formation.
The first Italian clerics regular societies were specifically concerned with reforming the secular clergy through living a more regulated and exemplary priestly life, inspired by the success of earlier lay apostolic societies which sought to fortify lay spiritual practices. Both lay and clerical societies were influenced greatly by such works as The Spiritual Combat which encouraged a constant ascetical battle for those who would seek the fullness of Christian life; chief among these means was an unwavering and brutally honest spirit of self-awareness of one’s sins and sinful tendencies.
In France, Pierre Cardinal de Berulle (1575-1629) sought to implement the pastoral reforms which emerged from the Council of Trent. He was particularly interested in restoring appreciation for the awesomeness and dignity of God through exhorting a heightened attitude of Christian piety and devotion to Jesus, a disposition which he felt had been considerably eroded by the earlier Renaissance exaltation of the human person. Berulle’s thought found more influential expression in the seventeenth century efforts of his most influential disciple, Jean-Jacques Olier (1608-1657). Olier taught that all disciples should glorify God through adopting Jesus’ own virtue of religion, the core of which was his desire to offer every bit of himself to his heavenly Father. Fundamental to this is accepting his example of humility:
Humility has three parts. The first is to take pleasure in self-knowledge…[,] to know and to love one’s own vileness and misery…. If the soul is humble, it should love the vileness to which it is reduced through sin, but should despise its sin inasmuch as it is opposed to God…. We should not only consider [Jesus] in the humiliations that he bore himself…but also in the humiliations and the scorn he desires to suffer in his Mystical Body and in his members.
Olier’s Society of St. Sulpice eventually had a great impact upon priestly formation in France beginning in the eighteenth century, eventually spreading to influence seminary formation in North America.
ORDAINED PRIESTLY HUMILITY IN THE VATICAN II ERA
The Church as People of God Continuing Jesus’ Ministry in the World
The Second Vatican Council, impacted enormously by preceding advances in the areas of scriptural criticism and other academic discoveries and renewal, resulted in a sea change in the self-understanding of the Church in the modern world. One consequence was a contemporary articulation of the place of ordained ministry within the Church as people of God forming the Body of Christ. Disciples are called anew to follow the life example of Jesus as son of the Father and head of his body on earth, thus continuing his salvific mission of uniting humanity and indeed all creation under the banner of the Reign of God.
Jesus as the incarnate Son of God and deepest expression of the Father’s love for us has been central and recurrent in the theology throughout this survey. Even though the Christian tradition of spirituality has tended to vary in placing a greater accent upon either Jesus’ divinity or humanity, we find that the tradition has repeatedly returned to the example of his earthly life and found therein the fullest possible human expression of God’s unfathomable love for us all. This agapé love can only be of divine origin. It is totally other-centered and obviates any desire for self-gain or self-aggrandizement before others, and thus calls for what is ultimately an honest self-assessment of a disciple’s relationship with God and others.
Humility within Ordained Priestly Life and Ministry
All Christian disciples, by virtue of their Baptism, are called to become ever more transformed into Christ in through lives participating in his ongoing salvific mission to the world, a mission marked by his three ministerial dimensions or responsibilities (Latin, munera) as prophet, priest, and king. Those receiving the sacrament of Orders share the universal Christian vocation though in a particular way; by their ordination they are configured to serve the Christian community as credible signs and “living instruments” of Christ the Head and Shepherd of his body, the Church. Thus presbyters and bishops, according to the degree of their respective vocations, are called to a growing identification with Jesus’ priestly life as portrayed in the gospels, including his spirit of selflessness and self-donation.
In priestly life and ministry then the virtue of humility, though understated, would appear to be of essential importance. As prophetic teachers bishops and presbyters proclaim God’s Word in both liturgical assembly and to society and the world at large, recalling that proclamation entails both spoken word and visible lived example. As sanctifiers, most especially in celebrating the Eucharist, they stand in the place of Jesus the High Priest who continually unites us in prayer to his heavenly Father in his continual self-giving love for God’s people. In their governing responsibility as pastors, presbyters collaborate with their bishop in representing Jesus the Good Shepherd of his people, exercising leadership through an attitude of self-giving and service, representing the one who leads them to fullness of life.
Humility as Fundamental to Other Priestly Virtues
Enabled by his virtue of humility, Jesus’ ability to love his Father and those whom the Father loves points to another quality which should be of interest to the ordained priestly vocation, his filial relationship with his Father. Presbyters share the same priestly dignity as bishops but share to only a limited degree these ministerial offices which bishops exercise fully; presbyters are to relate to their local ordinary, and through them to the universal Church, in a spirit of filial collaboration and respect. As such, they are especially charged to seek an ever fuller freedom of heart in order to devote themselves entirely to the service of others, as well as cultivate within themselves docility to the prompting of the Holy Spirit.
Obedience is especially relevant to the virtue of humility; indeed, often enough, the two virtues are mentioned together in postconciliar writings concerning the ordained ministry. For example, Presbyterorum Ordinis 15 notes that:
among the virtues most necessary for the priestly ministry must be named that disposition of soul by which priests are always ready to seek not their own will, but the will of Him who sent them…. Therefore, conscious of his own weakness, the true minister of Christ labors in humility, testing what is God’s will.
The link is also frequently noted among several communications to priests from Pope John Paul II, while he also recognized the importance of priestly humility in pursuing other virtues such as courage and confidence in God. The Holy Father, Benedict XVI, no doubt reflecting his considerable background in patristic studies, appealed to a classical understanding of humility in Christian discipleship; regarding humility and ordained ministry, his reflection on the thirtieth anniversary of the death of John Paul I underscored the centrality of humility in his predecessor’s very short pontificate.
CONCLUSION – PRIESTLY HUMILITY AS A PERENNIAL COUNSEL
Contemporary appreciation of authentic Christian humility is hampered by several significant factors. One is the loss of the Christian appreciation of the word in the face of contemporary interpretations. Suggest the image of a “humble” person, and all sorts of images can arise. One is of the “doormat” persons who passively allow walking over them, refusing to stand up to stronger personalities in a misguided sense of humility. Another misrepresentation would be in the case of a psychologically abused woman and mother who has been counseled to remain in what could well be a physically threatening situation, supported by images of a silent, suffering and “humble” Jesus. These examples alone would be sufficient to deter most people from considering the virtue of humility in Christian life as something worthwhile.
This brief study has revealed, nonetheless, a continual appreciation for the authentic virtue of humility within the ordained priestly vocation. Such appreciation has been due to formative influences, including theology, at certain historical moments. True Christian humility is rooted in the life example of Jesus who lived in deepest freedom to follow the divine plan, however mysterious and threatening it was. All Christians are called to seek this spirit of freedom within their own particular vocations; those ordained to priestly ministry are called to be living icons of Jesus, the head and shepherd of the body of Christ. The virtue of humility is an essential part of re-presenting Jesus’ life of freedom for self-gift in ministry. May we hope to ever more completely fulfill our apostolic mandate “to serve and not be served.”
Rev. Joseph T. LaBelle, OMI is an assistant professor of spiritual theology at Oblate School of Theology.