Posts Tagged Humility

John 13:1-15 The washing of the disciples’ feet

“With the celebration of Mass on the evening of Holy Thursday, “the Church begins the Easter Triduum and recalls the Last Supper in which the Lord Jesus, on the night he was betrayed, showing his love for those who were his own in the world, he gave his body and blood under the species of bread and wine offering to his Father and giving them to the Apostles so that they might partake of them, and he commanded them and their successors in the priesthood to perpetuate this offering” [Circular Letter Concerning the Preparation and Celebration of the Easter Feasts (Prot. 0) January 16, 1988, Sacred Congregation for Divine Worship)

Christ whole life expresses his mission: “to serve, and to give his life as a ransom for many” (cf. CCC 608).

By embracing in his human heart the Father’s love for men, Jesus “loved them to the end,” for greater love has no man than this, that a man lay down his life for his friends” (Jn 13:1; 15:13). In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men. Indeed, out of love for his Father and for men whom the Father wants to save, Jesus freely accepted his passion and death (cf. CCC 609).

Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve apostles “on the night he was betrayed” (Roman Missal, EP III; cf. Mt 26:20; 1 Cor 11:23). On the eve of his passion, while still free, Jesus transformed this last supper with the apostles into a memorial of his voluntary offering to the Father for the salvation of men: “This is my body which is given for you.” This is my blood of the covenant,which is poured out for many for the forgiveness of sins” (Lk 22:19; Mt 26:28; cf. 1 Cor 5:7).

The Eucharist that Christ institutes at the moment will be a memorial of his sacrifice (1 Cor 11:25). Jesus includes the apostles in his own offering and bids them to perpetuate it. By doing so, the Lord institutes his apostles as priests of the New Covenant (cf. CCC 611).

For the twelve apostles and all the believers alike there is only one perfect model of humility, service and love, of which others are simply a reflection: Jesus Christ. Paul himself must only be imitated because he imitates Christ (1 Co 4, 16; 11,1). This is the fundamental novelty: thanks to Jesus, Son of God made man, man is able to imitate God himself (E 5,1), Henceforth, man can imitate the example of the Lord and follow him doing the path of the humble love that made him offer up his own life (Jn 13,15; E5,2; 1 P2,21; 1 Jn 2, 16; 3,16 ); he can love his brethren as Jesus loved them (Jn 13,34; 15,12; Xavier Leon-Dufour Ed., Dictionary of Biblical Theology, Upd. Second ed., Example).

Jesus makes the mission of the (Suffering) Servant his own: a master meek and humble of heart (Mt 11,29), who announces salvation to the poor (Lk 4,18f), he is in the midst of his disciples “as one who served” (Lk 22,27), he, who is their Lord and their master (Jn 13,12-15); and he goes to the very limits of the demands of the love which inspires this service (Jn 13,11; 12-15) by giving his life for the redemption of the multitude of sinners (Mk 10,43ff; Mt 20,26ff). It is for this that, treated like a criminal (Lk 22,37), he dies on the cross (Mk 14,24; Mt 26,28), knowing that he will rise again, as it is written of the Son of Man (Mk 8,3 p; 9,31 p; Lk 18,3ff p; 24,44; cf. 53,10ff). If then he is the expected Messiah, the Son of Man does not come to re-establish a temporal kingdom, but to enter into his glory and to lead his people there by passing through the death of the Servant (Xavier Leon-Dufour Ed., Dictionary of Biblical Theology, Upd. Second ed., Servant).

In today’s Gospel, Jesus who is teacher and lord at the meal shared with his twelve apostles on the night he was betrayed scandalizes his disciples when he washes their feet. The task is reserved for the lowliest of slaves in the Jewish master households. This is how low Jesus sinks in obedience to his Father who wishes that men and women be saved (see 1 Tim 2:3-4).The washing of feet is really an anticipation of Jesus giving all on Calvary the next day at the same time his legacy, model and living example to follow: “Do you realize what I have done. If I, therefore, the master and teacher, have washed your feet, you ought to wash one’s another feet: I have given you a model to follow, so that as I have done for you, you should also do” (cf Jn 13: 12-15).

History has shown us that person in power and authority is always tempted by pride, arrogance, honor, fame, wealth and corruption. Conscious of all these, St. Gregory the Great, who was pope from 590 to 640, adopted a title which has been applied to all Peter’s successors, a relevant reminded of Jesus’ teaching. The title is: “servos servorom” which means “the servant of servants of God” or “the least of all servants.”

Concerning the title, there is a story told written by Fr. Gerry Orbos about the lovable good old Pope John XXIII. On his way to Vatican, he made a surprise visit to a convent where nuns of the Holy Spirit Congregation resided.

The whole community led by their superior came out to meet the Pope. “And who are you?”  asked the Pope to the religious nun who was the first to greet him. The sister who was excited and nervous, blurted our, “Your Holiness, I am the mother superior of the Holy Spirit!”

“Mother Superior of the Holy Spirit?” said the Pope amused. “Lucky are you sister, I am only the servant of all servants of God.

This story reminds us all especially those who are persons in authority and power that authority  do not consists in dominion


, , , , , ,

1 Comment


There is a story told about Paul Cezanne who ranks among the world’s greatest artists. He painted for thirty five years before receiving any recognition. When an art dealer finally discovered him and exhibited his paintings in Paris, Cezanne was overwhelmed. Entering the exhibition with his son, he could not believe what he saw. “Look!” he said to his son, “I can’t believe it! They’ve even framed my paintings!”

The theme of today’s gospel is GREATNESS IN HUMILITY. Humility is such a rare and weird virtue. Rare, because as John Selden, a British jurist and statesman, said: “Humility is a virtue all preach, none practise, and yet everybody is content to hear. The master thinks it good doctrine for his servant, the laity for the clergy, and the clergy for the laity.”  Weird because as Louis Evely described it, “the moment we think we have it, we lost it.”

Humility is one of the main pillars of the Christian life. “If you ask me”, St. Augustine says, “what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility” (“Letter 118”). In a similar story, when St. Bernard was asked what the four cardinal virtues were, he replied: “Humility, humility, humility and humility.”

What is humility? What does it entail? Based on today’s gospel’s account, greatness in humility entails three things:

First, put yourself last. Who is the greatest in God’s kingdom? The one who is humble and lowly of heart— who instead of asserting their rights willingly empty themselves of pride and self-seeking glory by taking the lowly position of a servant or child. “If you ask me”, St. Augustine says, “what is the essential thing in the religion and discipline of Jesus Christ, I shall reply: first humility, second humility and third humility” (“Letter 118”).

Unlike the proud and the arrogant, a disciple should not “…think more highly of himself than he ought to think; but to think so as to have sound judgment…” (Rom. 12:3). He must be prepared to take the last, least and lowest place. He must be ready and willing to become a servant of servants of all. It teaches us to prefer others over ourselves (Rom. 12:10). It is knowing our true position before God. It is not self-abasement or demeaning one’s self. “God is opposed to the proud, but gives grace to the humble” (James 4:6). Humility is necessary to be a disciple of Jesus (Matt. 18:3-4).

Second, be the servant of all.   Greatness consists in humble service.  “If any man would be first, he shall be last of all, and servant of all” (Mk 9:35). Jesus own teaching and example is a lesson for all of us. The humility of Jesus is described in Philippians 2:5-8, “Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death – even death on a cross!” (NIV).  Christ whole life expresses his mission: “to serve, and to give his life as a ransom for many” (cf. CCC 608). As Christian, we are bound to do same – to be a servant of servants of all.

Third, to receive the seemingly insignificant human being with great love. God takes special care of the weak and will punish those who harm them and reward those who take care of them. To receive, love and serve a little child is to receive, love and serve Christ himself and the One who sent him.  “Whosoever shall receive one of such little children in my name receives me, and whosoever receives me, receives not me, but him that sent me” (Mk 26-37).

Receiving a little child in Jesus’ name includes the unselfish care and support given for the poor and the needy who cannot repay us of our hospitality and generosity. Receiving, serving and loving the poor and the needy is serving and loving Jesus himself, hence, deserving of heavenly reward. Blessed are you when you “fed the hungry Christ, gave drink to the thirsty Christ, received the homeless Christ, clothed the naked Christ and visited the sick and the imprisoned Christ” (Mother Teresa of Calcutta) because you will inherit the kingdom prepared for you by my Father from the foundation of the world.

Humility is not only rare and weird, as I said earlier, but it is also difficult to conquer. As St. Francis de Sales said: “Pride – human pride dies 15 minutes after your own death.”  History has shown us that person in power and authority is always tempted by pride, arrogance, honor, fame, wealth and corruption. Conscious of all these, St. Gregory the Great, who was pope from 590 to 640, adopted a title which has been applied to all Peter’s successors, a relevant reminded of Jesus’ teaching. The title is: “servos servorom” which means “the servant of servants of God” or “the least of all servants.”

Jesus in washing his disciples’ feet shows us the way we should walk, if we are to be like him, if we desire to follow him, not only to the cross at Good Friday, but to the glory of Easter Sunday. Wish to be the greatest of all? Put yourself last, be the servant of all, and receive the least, last and the lowest of society!

, , ,

Leave a comment

Lk 18:9-14: The Parable of the Pharisees and the Tax Collector

Today’s Gospel parable has deep meaning and no word wasted. It has a message that challenges and hits the bull’s eye. Exalt yourself and you will be humbled. Humble yourself and you will be exalted.

The parable of the Pharisee and the tax collector is terribly contemporary, for it raises the shadow of two constant temptations.

The first temptation is thinking that we alone save our souls. Jesus’ parable is addressed to all who attribute to themselves as pleasing to God, all who lift themselves to heaven by their own bootstraps. It’s true we cannot be saved unless we want to, but even that wanting, that very desire, is God’s grace to us. It is Jesus who saves.

Now don’t misunderstand the parable. God will not mind if your prayer of thanksgiving sounds in part like the Pharisee’s: “O God, I thank you for all I am. I have such a high IQ. In looks I score 10. I never miss Mass on Sundays (despite your boring preachers), haven’t broken any commandment this year. I work for the victims of wars, and earthquakes, of typhoons and floods. I helped the poor and the lonely, the sick, the “sungit” and “pangit.” I even support the parish priest with all kinds of gifts.”

Not a bad prayer, but useless unless you add, day in and day out, “O God, be merciful to me, sinner that I am.” In your prayer of thanksgiving thank God for His mercy, from the birth of His Son in a stable, through his death on a cross, to his birth in your heart. Without that mercy, without God’s constant forgiveness, all your work would be worthless.

The second temptation is less subtle, a danger to everyday living — comparing oneself with others. Throughout history men and women have fallen prey in some measure to the Pharisee’s fault: “I am not like the rest of mankind.” Early Christians looked down on the Jews “rejected by God,” Crusaders on infidels they would massacre. Protestants and Catholics despised one another. The upper educated class looks down on the bakya crowd. And so on across the spectrum of human living.

Perhaps we can raise our prayer of thanksgiving to a high Christian level: “O God, I thank you that I am like the rest of humankind. I thank you that like everyone else, I too have been shaped in your image, with a mind to know and a heart to love. I thank you that, like everyone else, I too was embraced by the crucified arms of your Son. I too have him for a brother. I thank you that you judge me, like everyone else, not by my brains or looks, my clothes, the figures of my bank account, the size of my house and the model of my car, but by the love that is your gift to me, by the way I share the passion of your Christ. I thank you that, for all our thousand differences, I am remarkably like the people all around me.”


Luke 18:12 I fast twice in the week, I give tithes of all that I possess

“This parable is not about hypocrisy; it’s about pride. By objective human standards, in terms of the number and frequency of rules kept, the Pharisee really was the more righteous of the two individuals! Yet according to the Savior: ‘I tell you, this man [the publican] went down to his house justified rather than the other [the Pharisee]: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.’ (V. 14.)

“I fear that, like the Pharisee in the parable, some of us who are relatively good at keeping the rules also trust in ourselves that we are righteous. Such are inordinately proud of their own goodness; they exalt themselves. But whenever we are proud of how good we are instead of being humbled by how imperfect we are (cf. “2 Ne. 4:17″2 Ne. 4:18″2 Ne. 4:192 Ne. 4:17-19), our hearts are not broken, nor are our spirits contrite.

Robert E. Wells

“If we are to increase in favor with God, we must resolve to overcome as much as possible the sin of pride. President Benson maintained that pride is the universal sin (Ensign, May 1989, p. 6). That means that every one of us, to one degree or another, suffers from the problem and must do all in our power to overcome its influence. As human beings, we have a remarkable capacity to fall under the influence of pride—even when we think we are in the safest of religious settings.

“I remember reading about the Sunday School teacher who taught her class that great scriptural lesson on the proud Pharisee who thanked the Lord that he was not a sinner like the publican, a penitent sinner who prayed for forgiveness. Jesus said the publican was more justified than the Pharisee (see Luke 18:9–14). The Sunday School teacher then suggested to her class that they should all thank God that they were not like that Pharisee! (See Robert J. McCracken, What Is Sin? What Is Virtue? New York: Harper and Row, 1966, p. 14.)

“Another story relates that a Carthusian monk, explaining to an inquirer about the distinctive features of his monastic order, said: ‘When it comes to good works, we don’t match the Benedictines; as to preaching, we are not in a class with the Dominicans; the Jesuits are away ahead of us in learning; but in the matter of humility, we’re tops’ (ibid., p. 14).” (“Resolutions,” Ensign, Dec. 1994, 65)

Joe J. Christensen

Luke 18:13 the publican…smote upon his breast, saying, God be merciful to me a sinner

“How do you pray? Like publicans or arrogant officials? The Pharisee recounted to the Lord his many virtues. He was not an extortioner, unjust, an adulterer like the publican or other men. He fasted twice a week and tithed possessions. But the publican standing humbly in the background ‘would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God, be merciful to me a sinner.’ (Luke 18:13Luke 18:13.)

“In your secret prayers do you beat your breast and present yourself with your soul bared, or do you dress yourself in fancy coverings and pressure God to see your virtues? Do you emphasize your goodness and cover your sins with a blanket of pretense? Or do you plead for mercy at the hands of Kind Providence?

“Do you get answers to your prayers? If not, perhaps you did not pay the price. Do you offer a few trite words and worn-out phrases, or do you talk intimately to the Lord? Do you pray occasionally when you should be praying regularly, often, constantly? Do you offer pennies to pay heavy debts when, you should give dollars to erase that obligation?

“When you pray, do you just speak, or do you also listen? your Savior said, ‘Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.’ (Rev. 3:20Rev. 3:20.)

“The promise is made to everyone. There is no discrimination, no favored few. But the Lord has not promised to crash the door. He stands and knocks. If we do not listen, He will not sup with us nor give answer to our prayers. Do you know how to listen, grasp, interpret, understand? The Lord stands knocking. He never retreats. But He will never force himself upon us.” (October 11, 1961, BYU Speeches of the Year, 1961, p. 6.)

Spencer W. Kimball

TWO KINDS OF PRAYER: Prayer states one’s relationship with God. The way we pray reveals that relationship. The Pharisee prays as a character who “prays to himself” or “with reference to himself.” What he spells out is quite true: his observance of the Law goes beyond the legal requirements. But his prayer has been transformed into boasting. He has become full of himself that he seems not to need God anymore. Moreover, he assumes the role of judge and despises others. He reminds God of the deficiency of the tax collector, in case God has not noticed.
In contrast to the prayer of the puffed-up Pharisee, that of the tax collector is of utter simplicity and truth. Indeed he is a sinner. Indeed he needs God’s gift of righteousness because he has none of his own. In praying to God to have mercy on him, he asks God to give him what God “owes” him: mercy and forgiveness.
At the end of the story, the tax collector is the one justified by God, that is, God has placed him in right relationship with God. The Pharisee needed nothing and asked for nothing; he received nothing. The tax collector, by contrast, recognized he needed God’s gift of righteousness, and so he received it.

Source: 365 Days with the Lord

, , , , , , , ,

Leave a comment