ii. Contrast between Greek and Christian Ethics.— The rise of this gi-ace creates an epoch. 'Humility is a vice with heathen moralists, but a virtue ^^^th Christian apostles' (Lightfnot on Col 2'*). In particular, it m.arks the np]in-iti..n (,, the Greek idea of ' high-minilr.liir~~' ijii, ' Ij hi. -.' by H. Sidgwick in Enn/. l',riiy\. an. I llir' .i.lv.in..- in ethical sentiment aijcl the stHii.laicI ot judLHucnt
due to Christianity. A presentiment of the Chris- tian virtue may be met with in Greek writers (see examples in Neander's Church History, vol. i. p. 26 [Eng. tr.], and in Trench, NT Syn.), but their use of TaTTfii'ds in any noble sense is rare. The Greeks undoubtedly had their distinguishing qualities, but this was not one of them.
Cf. interesting note of conversation in Morley'fi Life of Glad- statu, iii. p. 466. 'Mr. G.— I admit there is no Greek word of L'ood credit for the virtue of humility. J. Jl. — r«it.>oTi;;? But that has an association of meanness, llr. G.— Yes ; a shabby sort of humilitj'. Humility as a sovereiifn grace is the creation of Christianity.'
Greek Ethics, as expressed and systematized by Aristotle, the ancient master of moral analysis and definition, fostered pride, the genius of later Stoicism, and regarded the humble as contempt- ible, mean-si^irited, and without force or aspira- tion. Aristotle's picture of the ' great-souled ' man and his exaggerated sense of self-importance have a certain air of loftiness {iieyaKofvxla.), but fall below the standard which obliges the Christian to recognize his duty to others, and to treat with consideration those who are intellectually and socially inferior. The conception of humility, therefore, as it controls the Christian, lies outside the system of Aristotle (see Nic. Eth. bk. iv. ch. 3 [Sir A. Grant's ed. vol. ii. pp. 72-78]). This diiler- ence between Greek and Christian ideas of greatnes-s and humility i> fiiii.laiuental, and the change was brought uliniit l.y I'Uii-t's revelation of the char- acter of Guil. 1 11 Aii-totlc's great-.souled man it is said — 'his uiiivriiirnts :ire slow, his voice is deep, and his diction stately ' (Grant, vol. ii. p. 77, note). This measured efflorescence of pride reappears in Christ's portraiture of the Pharisee in the temple ; but the Publican, the opposite and acceptable type, shows how influential, in Christian experience, is the thought of God, and how closely connected are liumUity, prayer, and confession of sin. In accord- ance with Augustine's well-known saying (quoted by Calvin, Institutio, bk. ii. ch. 2), humility comes first, second, third, and always, among the precepts of the Christian religion, and it marks the cleavage between Greek and Christian ideals. The magnifi- cent figure drawn by the Greek philosopher dis- appears, and, instead, Christ presents the image of the little child (Mt 1S=).
iii. Our Lord's example and teaching.— 1. The great saying which goes to the root of the matter — ' I am meek and lowly in heart ' (Mt 11^), has been variously interpreted (see art. by Herrmann, mentioned below), and even called in question as authentic. Martineau asks — ' What meek and lowly soul was ever known to set itself forth as .such and commend its own humility as the model for others?' and adds, 'did a Saviour bear such testimony of himself, his testimony would not be true' {Seat of Authority in Iteligion'-, p. 583). But the mode of speaking Christ adopted and the claim He put forwitrd would not really seem incongruous in a ' Teacher of Israel ' (Bruce, Expos. Gr. Test, note ad he); and, besides, the objection reads a false tone into the original utter- ance, and ignores the special nature of Christ's consciousness. Our Lord was more than a ' meek and lowly soul,' and had rea.son for presenting Himself as a model and a winning type to human- ity. His humility clothed and concealed His essential dignity, and in speaking as He did He was conscious at the same time of standing in a unique rcl;ition to G.ul (Mt i]^. cf. Jn V.i"). Indeed, tlir ninnn on Cliri-r- i.:n1 of •hii1.uuiuI.mI personal (.ivi.^n-Mn- ' x\ n li .'iii uii.'..ii-.'i..u- liumililv that reg.'ir.l.-.l lli~ iiii|...rl,.n..- i., the w..rl.l a> 'an ..bj.Mtiv,. fact with wlucli Ins own opiiiiui. of hiiii- -.If hail nothing to do' {Erce Homo, ch. 15) is nii.l.iii.ilile, ,aml reminds us that maje.sty and riickni'ss were the two poles of His mysterious
HUMILITY
HUMILITY
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yet harmonious character. Clirist's humility, how- ever, does not rest on a phrase, but was carried out in the lowly setting of His earthly life. His cradle in the manger at Bethlehem and His sub- jection in the home at Nazareth, His quiet entrance, at the hands of tlie Baptist, on public life, His restraint in the use of His supernatural powers, and His dislike of consequent honour and fame. His frequent periods of retirement, His choice of followers and friends, His syininitliii's with little children and humble s,i|.iili.iiils (Mk lO'^"'" and T»-^), His appreciation ct (he smallest ottering and the simplest service (Lk 2l'\ Mt 10'''-), and, finally. His submission to the experiences concen- trated in the week of His Passion and Crucihxion, all attest the consistency of His cliaracter as One who was 'meek and lowly in heart,' and who, at every step of His career, plainly and profoundly 'humbled himself (Ph 2*).
2. Passing from Christ's example, the main lines of His teaching are two —