Tag Archives: Humility
4 KINDS OF CONTEMPLATION
(1) The first and the greatest is to wonder at majesty. This demands a heart made pure, so that freed from vices and released from sin, it can ascend easily to heavenly things. Sometimes this contemplation holds the watcher rapt in amazement and ecstasy, if only for a moment.
(2) A second kind of contemplation is necessary for this man. He needs to look at the judgments of God. While this contemplation strikes fear into the onlooker because it is indeed frightening, it drives out vices, strengthens virtues, initiates into wisdom, protects humility. Humility is the true and solid foundation of virtues. For if humility were to collapse, the building-up of the virtues will fall down.
(3) The third kind of contemplation is occupied (for rather at leisure) in remembering kindnesses and, so as to avoid ingratitude, it urges him who remembers to love his Benefactor. Of such says the prophet, speaking to the Lord, “They shall declare the memory of the abundance of your sweetness” (Psalm 14:7).
(4) The fourth contemplation, which forgets what is past, rests wholly in the expectation of what is promised (Philippians 3:13, “Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead.”), which nourishes patience and nerves the arm of perseverance, for what is promised is eternal.
About Bernard of Clairvaux
Saint Bernard, the founding abbot of Clairvaux Abbey in Burgundy, was one of the most commanding Church leaders in the first half of the twelfth century as well as one of the greatest spiritual masters of all times and the most powerful propagator of the Cistercian reform. He was born in Fontaines-les-Dijon in 1090 and entered the Abbey of Citeaux in 1112, bringing thirty of his relatives with him, including five of his brothers– his youngest brother and his widowed father followed later. After receiving a monastic formation from St. Stephen Harding, he was sent in 1115 to begin a new monastery near Aube: Clairvaux, the Valley of Light. As a young abbot he published a series of sermons on the Annunciation. These marked him not only as a most gifted spiritual writer but also as the “cithara of Mary,” especially noted for his development of Mary’s mediatorial role.
Bernard’s spiritual writing as well as his extraordinary personal magnetism began to attract many to Clairvaux and the other Cistercian monasteries, leading to many new foundations. He was drawn into the controversy developing between the new monastic movement which he preeminently represented and the established Cluniac order, a branch of the Benedictines. This led to one of his most controversial and most popular works, his Apologia. Bernard’s dynamism soon reached far beyond monastic circles. He was sought as an advisor and mediator by the ruling powers of his age. More than any other he helped to bring about the healing of the papal schism which arose in 1130 with the election of the antipope Anacletus II. It cost Bernard eight years of laborious travel and skillful mediation. At the same time he labored for peace and reconciliation between England and France and among many lesser nobles. His influence mounted when his spiritual son was elected pope in 1145. At Eugene III’s command he preached the Second Crusade and sent vast armies on the road toward Jerusalem. In his last years he rose from his sickbed and went into the Rhineland to defend the Jews against a savage persecution.
Although he suffered from constant physical debility and had to govern a monastery that soon housed several hundred monks and was sending forth groups regularly to begin new monasteries (he personally saw to the establishment of sixty-five of the three hundred Cistercian monasteries founded during his thirty-eight years as abbot), he yet found time to compose many and varied spiritual works that still speak to us today. He laid out a solid foundation for the spiritual life in his works on grace and free will, humility and love. His gifts as a theologian were called upon to respond to the dangerous teachings of the scintillating Peter Abelard, of Gilbert de la Porree and of Arnold of Brescia. His masterpiece, hisSermons on the Song of Songs, was begun in 1136 and was still in composition at the time of his death. With great simplicity and poetic grace Bernard writes of the deepest experiences of the mystical life in ways that became normative for all succeeding writers. For Pope Eugene he wrote Five Books on Consideration, the bedside reading of Pope John XXIII and many other pontiffs through the centuries.
Bernard died at Clairvaux on 20 August 1153. He was canonized by Pope Alexander III on 18 January 1174. Pope Pius VII declared him a Doctor of the Church in 1830.
SERIES: FRIDAY HUMOR #9
A MAN CALLED AT THE CHURCH and asked if he could speak to the Head Hog at the Trough. The secretary said, “Who?” The man replied, “I want to speak to the Head Hog at the Trough!” Sure now that she had heard correctly, the secretary said, “Sir, if you mean our pastor, you will have to treat him with more respect-and ask for `The Reverend’ or `The Pastor.’ But certainly you cannot refer to him as the Head Hog at the Trough!” At this, the man came back, “Oh, I see. Well, I have ten thousand dollars I was thinking of donating to the Building Fund.” Secretary: “Hold the line-I think the Big Pig just walked in the door.”
-James Hewett, Illustrations Unlimited
Charles R. Swindoll. Swindoll’s Ultimate Book of Illustrations & Quotes (pp. 534-535). Kindle Edition.
Series: Friday Humor #8
The humorous story is told of a baseball manager who decided to play a rookie in right field one day. The regular right fielder wasn’t happy about it and loudly made it known from the bench that it was a mistake to play the kid. Well, as it turned out the rookie was so nervous that he messed up big-time. He made a couple of errors and misjudged several other fly balls that could have been called errors. And each time he messed up, the veteran complained loudly on the bench. Finally, late in the game the manager replaced the rookie with the veteran, mostly to shut the veteran up. Sure enough, he muffed the first ball hit to him for an error. As he came off the field at the end of the inning, everyone on the bench got very quiet to hear what he would say. The manager was waiting for the veteran too, but before the manager could say anything, the man slammed his glove down in disgust and said, ‘Skip, that kid has right field so messed up nobody can play it!’
That’s the way many Christians feel about the teachings surrounding the great doctrine of salvation in Jesus Christ. They feel as if church ‘professionals’ have so mixed up and complicated the issues that no one can get them straight anymore. Too many pastors, teachers, and theologians have added to the problem by failing to communicate the wonder of the unspeakable gift of salvation in Christ in language the everyday person can relate to. As a result, this truth is far too misunderstood, underappreciated, and even abused. That’s unfortunate, because there are few teachings in the Bible more glorious than the truth that God has delivered us from His wrath and given us the guarantee of heaven in the salvation He has provided through the death and resurrection of Jesus Christ.
Anecdote above adapted from Tony Evans. Totally Saved: Understanding, Experiencing, and Enjoying the Greatness of Your Salvation (Kindle Locations 77-91). Moody Publishers. Kindle Edition. 2003.
“When humility delivers a man from attachment to his own words and his own reputation, he discovers that true joy is only possible when we have completely forgotten ourselves, and it is only when we pay no more attention to our life and our own reputation and our own excellence that we are at last completely free to serve God for His sake alone.” Thomas Merton