Humerale. See Ajiice.
Humiliati, a monastic order founded about 1134 by some Italian noblemen whom the emperor Henry II had sent as hostages to Germany. In 1151 they were transformed into canons of St. Benedict, and as such received the sanction of pope Innocent III in 1200. A corresponding order of nuns was afterivards organized in Milan by a lady named Blassoni (whence they were also called Nuits of Blassoni). Notwithstanding the numerous disorders they occasioned, these nuns did great good as nurses, etc.; their rule was adopted in some ninety-eight convents, but they were finally sup- pressed by Pius V in 1571. A few convents, without particular attention to dress and observances of the old order, still remain in Italy. The habit of the order consisted in a white dress and cloak, to which a ■white scapulary was afterwards added; also a small hood. The nuns' dress was white, with gray under-garments, or vice versa. — Pierer, Univers. Lexikon, viii, 609 ; Fehr, Allyem. Gesch. der Monchsorden (Tub. 1845), p. 132 sq.; Helyot, Geschichfe d. Kloster u. Ritterorden, vi, 179 sq. ; Ascldjach, Kirchen-Lexikon, iii, 347 ; Wetzer und AVelte. A7/T/«'«-Ze.r. V, 396 sq. (J.H.W.)
Htimiliation of Christ (in the language of the older Reformed theologians, the status humiliationis sive exinanitionis), the " humbling of himself" (Phil, ii, 8) to which the son of God submitted in accom])lishing the redemption of mankind. As to the question whether the Logos, at the incarnation, voluntarily divested him- self of his divine self-consciousness in order to develop himself in purely human form, see Kexosis. On the question of his descent into Hades, see IIeli,, Descext INTO. For monographs on this suljject, see Volbeding, Index Proyrammatum, p. 34 ; Ilase, Leben Jesu, p. 113.
The humiliation of Christ is generally set forth by theologians as shown in his birth, his circumstances, temptation, sufferings, and death. 1. In his birth : he was born of a woman — a sinful woman; though he was without sin (GaL iv, 4) ; of a poor woman (Luke ii, 7, 24) ; in a poor country village (John i, 46) ; in a sta- ble—an abject place ; of a nature subject to infirmities (Heb. ii, 9;, hunger, thirst, weariness, pain. etc. 2. In his circumstances : laid in a manger when he was born, lived in obscurity for a long time, probably worked at the trade of a carpenter, had not a place where to lay his head, and was oppressed with poverty while he went about preaching the Gospel. 3. It appeared in his rep- utation: he was loaded with the most abusive railing and calumny (Isa. liii), the most false accusations (Matt, xxvi, 59, 67), and the most ignominious ridicule (Psa. xxii, 6 ; Jlatt. xxii, 68 ; John vii, 35). 4. In his soul: he was often tempted (:\Iatt. iv, 1, etc.; Heb. ii, 17, 18; iv, 15) ; grieved with the reproaches cast on himself, and with the sins and miseries of others (Heb. xii, 3 ; Matt, xi, 19 ; John xi, 35) ; was burdened with the hidings of his Father's face, and the fears and impressions of his wrath (Psa. xxi, 1 ; Lulie xxii, 43; Heb. v, 7). 5. In
his death : scourged, crovmcd with thorns, received gall anil vinegar to drink, and was crucified bctv,'ecn two thieves (Luke xxiii; John xix; Mark xv, 24, 25). G. In his burial: not only was he born in another man's house, but he was buried in another man's tomb; for he had no tomb of his own, or family vault to be interred in (Isa. liii, 10, etc. ; Jlatt, xiii, 40). The humiliation of Christ was necessary, 1. To execute the purpose of God, and covenant engagements of Christ (Acts ii, 23, 24; Psa. xl, 0, 7, 8); 2. To fulfil the manifold types and predictions of the Okl Testament; 3. To satisfy the broken law of (Jod, and procure eternal redemption for us (Isa. liii; Heb. ix, 12, 15) ; 4. To leave us an un- spotted pattern of holiness and patience under suffering. — Buck, Theol. Diet. s. v. For a summary of the vie\vs of the Reformed theologians on the humiliation of Christ, see Heppe, Doymutik der Evany.-Reform. Kirche (Elberfeld, 1861), Locus xix. See also Hase, Evany.- Prot. Doymatik, § 155, 156; Gill, Body of Divinity, \i)\. ii ; Robert Hall, Works, vol. iii ; Knapp, Theoloyy, § 95- 97. See Jesus Chkist.
Humility (Lat. humilitas; from humus, the ground), as a Christian grace, is the opposite of " highminded- ness." It was unknown to the ancient heathen moral- ists; the Avord humilis, with them, indicated baseness of mind.
1. The believer is indeed " exalted" to a higher stage of manhood by his union with Christ, and becomes, moreover, a " king and priest imto God."' But he never " exalts" himself. Whatever he has, he owes (and feels that he owes) not to himself, but to the love of God, his creator; to the grace of Christ, his redeemer; and to the fellowship of the Holy Ghost, his sanctificr. He perceives all his blessings only in God the Father, Son, and Holy Ghost. If he looks upon himself, he finds that all he is or has is but what has been mercifully vouchsafed to him ; if he looks upon his individual <//(», apart from these privileges, he finds only a weak, impo- tent personality, corrupted by sin and error, and un- worthy of such great privileges. If he rejoices in the possession of Christian graces, he rejoices in them as having been given him (1 Cor. iv, 7), and considers at tlie same time the merits of others (Rom. xii, 3: "For I say, through the grace given unto me, to every man that is among you, not to think of himself moTc highh' than he ought to think ; but to think soberly, according as God hath dealt to every man the measure of faith"). Conscious of the gifts he has received, he yet praises the grace which has given them to him (Rom. xv, 17, 18: "I have therefore whereof I may glory through Jesus Christ, in those things which pertain to Ciod. For I will not dare to sjieak i>f any of those things which Christ hath not wrought by me." Phil, iv, 11-13: '•! have learned, in whatsoever state lam, therewith to be content. I know both how to be abased, and I know how to abound : everywhere and in all things I am in- structed both to be full and to be hungr}', both to abomul and to suffer need. I can do all things through Christ which strengtheneth me." 2 Cor. iii, 5 : " Xot that we are sufficient of ourselves to think anything as of our- selves; but our sufficiency is of God." 1 Cor. iii, 5-7: " Who then is Paul, and who is ApoUos, but mmisters by whom ye believed, even as the Lord gave to every man? I have jjlanted, Apollos watered; but CJod gave the increase. So then, neither is he that plantcth any- thing, neither he that watereth; but God that giveth the increase"). The best Christians are but unprofita- ble servants, and unworthy instruments of the grace of God (Luke xvii, 10: "So' likewise ye, when yc shall have done all these things which are commanded you, say. We are unprofitable servants : we have done that which was our duty to do"). The feeling of obligation for all one is or has, and of shortcoming in the use of those gifts which we cainiot even praise ourselves for having well employed, is a mark o{ humility.