BUT, my daughter, I am going a step further, and I bid you everywhere and in everything to rejoice in your own abjection. Perhaps you will ask in reply what I mean by that. In Latin abjection means humility, and humility means abjection, so that when Our Lady says in the Magnificat that all generations shall call her blessed, because God hath regarded the low estate of His handmaiden, she means that He has accepted her abjection and lowliness in order to fill her with graces and favors. Nevertheless, there is a difference between humility and abjection; for abjection is the poverty, vileness and littleness which exist in us, without our taking heed to them; but humility implies a real knowledge and voluntary recognition of that abjection. And the highest point of humility consists in not merely acknowledging one’s abjection, but in taking pleasure therein, not from any want of breadth or courage, but to give the more glory to God’s Divine Majesty, and to esteem one’s neighbor more highly than one’s self.

This is what I would have you do; and to explain myself more clearly, let me tell you that the trials which afflict us are sometimes abject, sometimes honorable. NOW many people will accept the latter, but very few are willing to accept the former. Everybody respects and pities a pious hermit shivering in his worn-out garb; but let a poor gentleman or lady be in like case, and they are despised for it,—and so their poverty is abject. A religious receives a sharp rebuke from his superior meekly, or a child from his parent, and every one will call it obedience, mortification, wisdom; but let a knight or a lady accept the like from someone, albeit for the Love of God, and they will forthwith be accused of cowardice. This again is abject suffering. One person has a cancer in the arm, another in the face; the former only has the pain to bear, but the latter has also to endure all the disgust and repulsion caused by his disease; and this is abjection. And what I want to teach you is that we should not merely rejoice in our trouble, which we do by means of patience, but we should also cherish the abjection, which is done by means of humility. Again, there are abject and honorable virtues; for the world generally despises patience, gentleness, simplicity, and even humility itself, while, on the contrary, it highly esteems prudence, valor, and liberality. Sometimes even there may be a like distinction drawn between acts of one and the same virtue—one being despised and the other respected. Thus almsgiving and forgiveness of injuries are both acts of charity, but while every one esteems the first, the world looks down upon the last. A young man or a girl who refuses to join in the excesses of dress, amusement, or gossip of their circle, is laughed at and criticized, and their self-restraint is called affectation or bigotry. Well, to rejoice in that is to rejoice in abjection. Or, to take another shape of the same thing. We are employed in visiting the sick—if I am sent to the most wretched cases, it is an abjection in the world’s sight, and consequently I like it. If I am sent to those of a better class, it is an interior abjection, for there is less grace and merit in the work, and so I can accept that abjection. If one has a fall in the street, there is the ridiculous part of it to be borne, as well as the possible pain; and this is an abjection we must accept.

There are even some faults, in which there is no harm beyond their abjection, and although humility does not require us to commit them intentionally, it does require of us not to be disturbed at having committed them. I mean certain foolish acts, incivilities, and inadvertencies, which we ought to avoid as far as may be out of civility and decorum, but of which, if accidentally committed, we ought to accept the abjection heartily, out of humility. To go further still,—if in anger or excitement I have been led to use unseemly words, offending God and my neighbor thereby, I will repent heartily, and be very grieved for the offense, which I must try to repair to the utmost; but meanwhile I will accept the abjection and disgrace which will ensue, and were it possible to separate the two things, I ought earnestly to reject the sin, while I retained the abjection readily.

But while we rejoice in the abjection, we must nevertheless use all due and lawful means to remedy the evil whence it springs, especially when that evil is serious. Thus, if I have an abject disease in my face, I should endeavor to get it cured, although I do not wish to obliterate the abjection it has caused me. If I have done something awkward which hurts no one, I will not make excuses, because, although it was a failing, my own abjection is the only result; but if I have given offense or scandal through my carelessness or folly, I am bound to try and remedy it by a sincere apology. There are occasions when charity requires us not to acquiesce in abjection, but in such a case one ought the more to take it inwardly to heart for one’s private edification.

Perhaps you will ask what are the most profitable forms of abjection. Unquestionably, those most helpful to our own souls, and most acceptable to God, are such as come accidentally, or in the natural course of events, because we have not chosen them ourselves, but simply accepted God’s choice, which is always to be preferred to ours. But if we are constrained to choose, the greatest abjections are best; and the greatest is whatever is most 158 contrary to one’s individual inclination, so long as it is in conformity with one’s vocation; for of a truth our self-will and self-pleasing mars many graces. Who can teach any of us truly to say with David, “I had rather be a doorkeeper in the house of my God, than to dwell in the tents of ungodliness”?

None, dear child, save He Who lived and died the scorn of men, and the outcast of the people, in order that we might be raised up. I have said things here which must seem very hard to contemplate, but, believe me, they will become sweet as honey when you try to put them in practice.

For other chapters of the Introduction to the Devout Life audiobook visit here –

TO you however, my daughter, I would teach a deeper humility, for that of which I have been speaking is almost more truly to be called worldly wisdom than humility. There are some persons who dare not or will not think about the graces with which God has endowed them, fearing lest they should become self-complacent and vain-glorious; but they are quite wrong. For if, as the Angelic Doctor says, the real way of attaining to the Love of God is by a careful consideration of all His benefits given to us, then the better we realize these the more we shall love Him; and inasmuch as individual gifts are more acceptable than general gifts, so they ought to be more specially dwelt upon. Of a truth, nothing so tends to humble us before the Mercy of God as the multitude of His gifts to us; just as nothing so tends to humble us before His Justice as the multitude of our misdeeds. Let us consider what He has done for us, and what we have done contrary to His Will, and as we review our sins in detail, so let us review His Grace in the same. There is no fear that a perception of what He has given you will puff you up, so long as you keep steadily in mind that whatever is good in you is not of yourself. Do mules cease to be clumsy, stinking beasts because they are used to carry the dainty treasures and perfumes of a prince? “What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?”

On the contrary, a lively appreciation of the grace given to you should make you humble, for appreciation begets gratitude. But if, when realizing the gifts God has given you, any vanity should beset you, the infallible remedy is to turn to the thought of all our ingratitude, imperfection, and weakness. Any one who will calmly consider what he has done without God, cannot fail to realize that what he does with God is no merit of his own; and so we may rejoice in that which is good in us, and take pleasure in the fact, but we shall give all the glory to God Alone, Who Alone is its Author. It was in this spirit that the Blessed Virgin confessed that God had done “great things” to her; only that she might humble herself and exalt Him. “My soul doth magnify the Lord,” she said, by reason of the gifts He had given her. We are very apt to speak of ourselves as nought, as weakness itself, as the offscouring of the earth; but we should be very much vexed to be taken at our word and generally considered what we call ourselves. On the contrary, we often make-believe to run away and hide ourselves, merely to be followed and sought out; we pretend to take the lowest place, with the full intention of being honorably called to come up higher. But true humility does not affect to be humble, and is not given to make a display in lowly words. It seeks not only to conceal other virtues, but above all it seeks and desires to conceal itself; and if it were lawful to tell lies, or feign or give scandal, humility would perhaps sometimes affect a cloak of pride in order to hide itself utterly.

Take my advice, my daughter, and either use no professions of humility, or else use them with a real mind corresponding to your outward expressions; never cast down your eyes without humbling your heart; and do not pretend to wish to be last and least, unless you really and sincerely mean it. I would make this so general a rule as to have no exception; only courtesy sometimes requires us to put forward those who obviously would not put themselves forward, but this is not deceitful or mock humility; and so with respect to certain expressions of regard which do not seem strictly true, but which are not dishonest, because the speaker really intends to give honor and respect to him to whom they are addressed; and even though the actual words may be somewhat excessive, there is no harm in them if they are the ordinary forms of society, though truly I wish that all our expressions were as nearly as possible regulated by real heart feeling in all truthfulness and simplicity.

A really humble man would rather that someone else called him worthless and good-for-nothing, than say so of himself; at all events, if such things are said, he does not contradict them, but acquiesces contentedly, for it is his own opinion. We meet people who tell us that they leave mental prayer to those who are more perfect, not feeling themselves worthy of it; that they dare not communicate frequently, because they do not feel fit to do so; that they fear to bring discredit on religion if they profess it, through their weakness and frailty; while others decline to use their talents in the service of God and their neighbor, because, forsooth, they know their weakness, and are afraid of becoming proud if they do any good thing,—lest while helping others they might destroy themselves. But all this is unreal, and not merely a spurious but a vicious humility, which tacitly and secretly condemns God’s gifts, and makes a pretext of lowliness while really exalting self love, self-sufficiency, indolence, and evil tempers. “Ask thee a sign of the Lord thy God; ask it either in the depth or in the height above.”

So spoke the prophet to King Ahaz; but he answered, “I will not ask, neither will I tempt the Lord.” Unhappy man! He affects to show exceeding reverence to God, and under a pretense of humility refuses to seek the grace offered by the Divine Goodness. Could he not see that when God wills to grant us a favor, it is mere pride to reject it, that God’s gifts must needs be accepted, and that true humility lies in obedience and the most literal compliance with His Will! Well then, God’s Will is that we should be perfect, uniting ourselves to Him, and imitating Him to the utmost of our powers. The proud man who trusts in himself may well undertake nothing, but the humble man is all the braver that he knows his own helplessness, and his courage waxes in proportion to his low opinion of himself, because all his trust is in God, Who delights to show forth His Power in our weakness, His Mercy in our misery. The safest course is humbly and piously to venture upon whatever may be considered profitable for us by those who undertake our spiritual guidance. Nothing can be more foolish than to fancy we know that of which we are really ignorant; to affect knowledge while conscious that we are ignorant is intolerable vanity. For my part, I would rather not put forward that which I really do know, while on the other hand neither would I affect ignorance. When Charity requires it, you should readily and kindly impart to your neighbor not only that which is necessary for his instruction, but also what is profitable for his consolation.

The same humility which conceals graces with a view to their preservation is ready to bring them forth at the bidding of Charity, with a view to their increase and perfection; therein reminding me of that tree in the Isles of Tylos, which closes its beautiful carnation blossoms at night, only opening them to the rising sun, so that the natives say they go to sleep. Just so humility hides our earthly virtues and perfections, only expanding them at the call of Charity, which is not an earthly, but a heavenly, not a mere moral, but a divine virtue; the true sun of all virtues, which should all be ruled by it, so that any humility which controverts charity is unquestionably false. I would not affect either folly or wisdom; for just as humility deters me from pretending to be wise, so simplicity and straightforwardness deter me from pretending to be foolish; and just as vanity is opposed to humility, so all affectation and pretense are opposed to honesty and simplicity. If certain eminent servants of God have feigned folly in order to be despised by the world, we may marvel, but not imitate them; for they had special and extraordinary reasons for doing extraordinary things, and cannot be used as a rule for such as we are.

When David danced more than was customary before the Ark of the Covenant, it was not with the intention of affecting folly, but simply as expressing the unbounded and extraordinary gladness of his heart. Michal his wife reproached him with his actions as folly, but he did not mind being “vile and base in his own sight,” but declared himself willing to be despised for God’s Sake. And so, if you should be despised for acts of genuine devotion, humility will enable you to rejoice in so blessed a contempt, the cause of which does not lie with you.

For other chapters of the Introduction to the Devout Life audiobook visit here –

ELISHA bade the poor widow “borrow vessels, even empty vessels not a few, and pour 143 oil into all those vessels;” and so in order to receive God’s Grace in our hearts, they must be as empty vessels—not filled with self-esteem. The swallow with its sharp cry and keen glance has the power of frightening away birds of prey, and for that reason the dove prefers it to all other birds, and lives surely beside it;—even so humility drives Satan away, and cherishes the gifts and graces of the Holy Spirit within us, and for that reason all the Saints—and especially the King of Saints and His Blessed Mother—have always esteemed the grace of humility above all other virtues. We call that vainglory which men take to themselves, either for what is not in them, or which being in them is not their own, or which being in them and their own yet is not worthy of their self-satisfaction. For instance, noble birth, favor of great men, popular applause, all these are things nowise belonging to ourselves, but coming from our forefathers, or the opinion of others. Some people are proud and conceited because they ride a fine horse, wear a feather in their hat, and are expensively dressed, but who can fail to see their folly, or that if any one has reason to be proud over such things, it would be the horse, the bird, and the tailor! Or what can be more contemptible than to found one’s credit on a horse, a plume, or a ruff? Others again pride themselves upon their dainty mustaches, their well-trimmed beard or curled hair, their white hands, or their dancing, singing and the like: but is it not a petty vanity which can seek to be esteemed for any such trivial and frivolous matters? Then again, some look for the world’s respect and honor because they have acquired some smatterings of science, expecting all their neighbors to listen and yield to them, and such men we call pedants.

Others make great capital of their personal beauty, and imagine that every one is lost in admiration of it; but all this is utterly vain, foolish and impertinent, and the glory men take to themselves for such matters must be called vain, childish and frivolous. You may test real worth as we test balm, which is tried by being distilled in water, and if it is precipitated to the bottom, it is known to be pure and precious. So if you want to know whether a man is really wise, learned, generous or noble, see if his life is molded by humility, modesty and submission. If so, his gifts are genuine; but if they are only surface and showy, you may be sure that in proportion to their demonstrativeness so is their unreality. Those pearls which are formed amid tempest and storm have only an outward shell, and are hollow within; and so when a man’s good qualities are fed by pride, vanity and boasting, they will soon have nothing save empty show, without sap, marrow or substance. Honor, rank and dignity are like the saffron, which never thrives so well as when trodden under foot.

Beauty only attracts when it is free from any such aim. Self-conscious beauty loses its charm, and learning becomes a discredit and degenerates into pedantry, when we are puffed up by it. Those who are punctilious about rank, title or precedence, both lay themselves open to criticism and degradation, and also throw contempt on all such things; because an honor which is valuable when freely paid, is worthless when sought for or exacted. When the peacock opens his showy tail, he exhibits the ugliness of his body beneath; and many flowers which are beautiful while growing, wither directly we gather them.

And just as men who inhale mandragora from afar as they pass, find it sweet, while those who breathe it closely are made faint and ill by the same, so honor may be pleasant to those who merely taste it as they pass, without seeking or craving for it, but it will become very dangerous and hurtful to such as take delight in and feed upon it. An active effort to acquire virtue is the first step towards goodness; but an active effort to acquire honor is the first step towards contempt and shame. A well-conditioned mind will not throw away its powers upon such sorry trifles as rank, position or outward forms—it has other things to do, and will leave all that to meaner minds. He who can find pearls will not stop to pick up shells; and so a man who aims at real goodness will not be keen about outward tokens of honor. Undoubtedly every one is justified in keeping his own place, and there is no want of humility in that so long as it is done simply and without contention.

Just as our merchant-ships coming from Peru with gold and silver often bring apes and parrots likewise, because these cost but little and do not add to the weight of a cargo, so good men seeking to grow in grace can take their natural rank and position, so long as they are not engrossed by such things, and do not involve themselves in anxiety, contention or ill-will on their account. I am not speaking here of those whose position is public, or even of certain special private persons whose dignity may be important. In all such cases each man must move in his own sphere, with prudence and discretion, together with charity and courtesy.

For other chapters of the Introduction to the Devout Life audiobook visit here –