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Objection 1: It would seem that one ought not, by humility, to
subject oneself to all men. For, as stated above (Article 2, ad
3), humility consists chiefly in man's subjection to God. Now one
ought not to offer to a man that which is due to God, as is the case
with all acts of religious worship. Therefore, by humility, one
ought not to subject oneself to man.
Objection 2: Further, Augustine says (De Nat. et Gratia
xxxiv): "Humility should take the part of truth, not of
falsehood." Now some men are of the highest rank, who cannot,
without falsehood, subject themselves to their inferiors. Therefore
one ought not, by humility, to subject oneself to all men.
Objection 3: Further no one ought to do that which conduces to the
detriment of another's spiritual welfare. But if a man subject
himself to another by humility, this is detrimental to the person to
whom he subjects himself; for the latter might wax proud, or despise
the other. Hence Augustine says in his Rule (Ep. ccxi): "Lest
through excessive humility the superior lose his authority."
Therefore a man ought not, by humility, to subject himself to all.
On the contrary, It is written (Phil. 2:3): "In humility,
let each esteem others better than themselves."
I answer that, We may consider two things in man, namely that which
is God's, and that which is man's. Whatever pertains to defect is
man's: but whatever pertains to man's welfare and perfection is
God's, according to the saying of Osee 13:9, "Destruction is
thy own, O Israel; thy help is only in Me." Now humility, as
stated above (Article 1, ad 5; Article 2, ad 3), properly
regards the reverence whereby man is subject to God. Wherefore every
man, in respect of that which is his own, ought to subject himself to
every neighbor, in respect of that which the latter has of God's:
but humility does not require a man to subject what he has of God's to
that which may seem to be God's in another. For those who have a
share of God's gifts know that they have them, according to 1 Cor.
2:12: "That we may know the things that are given us from
God." Wherefore without prejudice to humility they may set the gifts
they have received from God above those that others appear to have
received from Him; thus the Apostle says (Eph. 3:5): "(The
mystery of Christ) was not known to the sons of men as it is now
revealed to His holy apostles." In like manner. humility does not
require a man to subject that which he has of his own to that which his
neighbor has of man's: otherwise each one would have to esteem himself
a greater sinner than anyone else: whereas the Apostle says without
prejudice to humility (Gal. 2:15): "We by nature are Jews,
and not of the Gentiles, sinners." Nevertheless a man may esteem
his neighbor to have some good which he lacks himself, or himself to
have some evil which another has not: by reason of which, he may
subject himself to him with humility.
Reply to Objection 1: We must not only revere God in Himself,
but also that which is His in each one, although not with the same
measure of reverence as we revere God. Wherefore we should subject
ourselves with humility to all our neighbors for God's sake,
according to 1 Pt. 2:13, "Be ye subject . . . to every
human creature for God's sake"; but to God alone do we owe the
worship of latria.
Reply to Objection 2: If we set what our neighbor has of God's
above that which we have of our own, we cannot incur falsehood.
Wherefore a gloss [St. Augustine, Questions. lxxxiii, qu.
71] on Phil. 2:3, "Esteem others better than themselves,"
says: "We must not esteem by pretending to esteem; but we should in
truth think it possible for another person to have something that is
hidden to us and whereby he is better than we are, although our own
good whereby we are apparently better than he, be not hidden."
Reply to Objection 3: Humility, like other virtues, resides
chiefly inwardly in the soul. Consequently a man, by an inward act of
the soul, may subject himself to another, without giving the other man
an occasion of detriment to his spiritual welfare. This is what
Augustine means in his Rule (Ep. ccxi): "With fear, the
superior should prostrate himself at your feet in the sight of God."
On the other hand, due moderation must be observed in the outward acts
of humility even as of other virtues, lest they conduce to the
detriment of others. If, however, a man does as he ought, and
others take therefrom an occasion of sin, this is not imputed to the
man who acts with humility; since he does not give scandal, although
others take it.
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