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100380 Augustiniana 2017 3-4 06 Book Reviews.Indd BOOK REVIEWS Baumann, Notker, Die Demut als Grundlage aller Tugenden bei Augustinus, Peter Lang, Frankfurt 2009, ISBN 9783631585924, 334 p. This research was defended as a doctoral thesis at the Institutum Patristicum Augustinianum in Rome. Baumann (1975, Konstanz, Ger- many) pursued here a fundamental theme in Augustine and elaborated it in an exemplary way. His attention in particular for the coherency between humility and self-knowledge as well as his comparison of Augustine’s thought with that of his contemporaries and predecessors are groundbreaking. Augustine’s ideas on humility had already begun to take firm shape before the Pelagian controversy, although the aspect of grace in humility gradually became his main interest. Baumann attempts to show that humility in the church father’s thought has an ontological priority over all the other virtues. Humility holds a special place among the virtues. It is not just a virtue, it is the fundamental Christian attitude, the base of all uerae uirtutes. The author investigates espe- cially the texts in which Augustine speaks of humility in its relation- ship to other virtues. He endeavours to arrive at the root of Augus- tine’s conception. In the first chapter, the question is raised as to how Augustine conceived of virtue. Evidently his conception was quite original. The Roman uirtutes ciuiles were focused on the practioner and had to do with glory. Yet for Augustine, glory was not the point. Practicing virtues involved recognizing the place human beings occupy in the order of creation. In the ancient world, humility was primarily associ- ated with weakness, while in Christianity it came to signify a strength. Augustine asserts that all virtues are an expression of God’s love. They pertain to the order of love and are as such gifts from God which enable a person to act appropriately. A virtue can only be a true virtue if a person is focused on God. Christ gave us the example of lowering himself for the sake of mankind’s salvation. As Christus humilis, He is not just a model to imitate. His self-deprecation and humility are sacramental and liberating: they deliver from sin. The second chapter treats humility as self-knowledge. Humility runs parallel to self-knowledge and their relationship is reciprocal. As the adage “know yourself” which hangs above the temple at Delphi, Augustiniana 67 (3-4), 279-408. doi: 10.2143/AUG.67.3.3275101. © 2018 by Peeters Publishers. All rights reserved. 280 bOOk reVieWs Augustine underscores the importance of self-knowledge. At Delphi, the intention was to recognize that a human being was not God. Augustine, however, elaborates this more extensively by defining a human being’s relationship to God: the human is a creature, God is the Creator. The realization of the profundity of this distinction makes a person humble. One is urged to turn inward to the soul. Everything which is alien and disturbing there must be removed in order to expose one’s real self. When the first human was created, he was endowed with freedom of choice. Because of this freedom, he was exhorted to obey God. But due to his pride and disobedience, he fell prey to temp- tation. Thus, knowing oneself involves the recognition of sin and the fall of the human race. Yet an individual must also personally confess being a sinner: his giving priority to created things rather than to the Creator Himself and that he would rather enjoy created things instead of using them. In Christ, God made humility manifest in two ways (doctor humilitatis). In the first way, Christ’s humility effectuates the salvation of humans. In the second way, personal salvation takes place by rec- ognizing one’s personal debt: that is, by confessing these sins before God – not merely justifying oneself to Him. Truth must come to light and brought before God. The latter is of greater importance than doing good deeds. The confessio peccatorum is a means of acquiring self- knowledge and healing. Yet, actually, it is Christus medicus who makes healing possible. In humility, we must accept divine assistance. To be able to behave virtuously, humans require God’s grace. Self- knowledge and a modest attitude are gifts of grace. Through the power of grace, humans are again free and capable of performing works while focused on God. In order for God’s grace to become effective, humility is again necessary. In chapter three, Baumann demonstrates how Augustine envi- sions humility as the foundation of all virtue. Humility and love are closely allied here. All virtues conjoin in these two. With humility as its foundation, love can continue to build further. True virtues are based upon the uera pietas, yet humility holds the primacy. True vir- tues are gifts from God. They require being focused on the true destiny of humans, on God himself. Humility is also essential to the cardinal virtues. The cardinal virtues, too, are considered manifestations of love. Christ’s grace brings them forth. They are subordinated to the theological virtues of faith, hope and love. Faith is accompanied by humility. It cultivates faith. A close relationship exists between obedi- ence and humility. Obedience is the mother of all virtue. It subsumes humility which should secure every good act. It precedes every good bOOk reVieWs 281 act and accompanies it as well. Especially persons devoted to God are in need of humility to prevent them from becoming arrogant and bringing falsehood to their virtue of continentia. As the other virtues, uirginitas and castitas are God’s gifts. In the fourth chapter, Baumann investigates whether Augus- tine’s conception of humility is bound to a particular tradition or whether it made a unique contribution to the Ideengeschichte. The researcher compares Augustine’s notion to that of his predecessors and contemporaries. Humility as a virtue is extrinsic to ancient ethics. In a class-conscious and hierarchical society, modesty is not the goal. The classical elements which could have possibly contributed to Augustine’s conception of humility should not be exaggerated. Plato and Aristotle taught that virtue should be goal-oriented. In approach- ing the gods, one should be conscientious, reasonable and avoid pre- sumptuousness. This leads to self-knowledge. Stoics recognized the fortitude of being unpretentious. On the other hand, Israel has quite a different attitude. The people – as well as individuals – are God’s partners in the covenant. The God of Israel chooses the humble and poor. The New Testament views servitude as positive. Christ comes to serve. As a result, humility became the core of Christian life. Thus the determining factor is not morality (which one acquires with one’s own efforts and strength) but God’s acts of grace. In contrast to Neo- Platonism, Augustine sees creatures and created things in a positive light. In his mind, the greatest distinction between classical and Chris- tian thought is belief in the Incarnation, in which God appears in humility as Christ. Philo of Alexandria contrasted the littleness of humans with the exaltedness of God. Lack of pretentiousness is one of the sections in his virtue catalogue. In regard to God, a human should consider himself dust and ash. Clement of Alexandria sees Christ as the exemplar of humility which is to be imitated. Clement associates humility with the Stoic apatheia and with Plato’s notion of becoming similar to God. A rea- sonable person pleases God with his resemblance to Him. However Clement does not go so far as to make humility the central point of redemption. The idea that humility gives way to grace does not play a role in this thinking. Origen equates being humble with being mod- est and without pretention. It has to do with maintaining moderation. The Incarnation and suffering of Christ indeed serve as examples yet they are not accentuated as in Augustine’s doctrine. For Clement, self- knowledge does not involve the recognition of being a creature, but the insight of being a sinner. Humility means voluntary humiliation and penance. He sees humility as a virtue but does not establish the 282 bOOk reVieWs connection between it and loving God. Basil of Caesarea distinguishes between true and false modesty. Humility is by all means a virtue. A person must learn this from Christ. Gregory of Nyssa says that God asks us to learn humility and forbearance from Him. Then one will resemble God. Whereas humility, for Augustine, is a gift of God, for Gregory, it is attained by one’s own strength. For John Chrysostom, as Augustine, humility occupies a special place. It is the mother of all virtues. It leads to self-knowledge yet does not include the realization of being a creature. Humility will be rewarded. Instead of identifying it with grace, John deems it as an effect of grace. The Incarnation as a manifestation of humility is not significant in John’s thinking. Although the term humility often occurs in his rhetorical vocabulary, it is not a main theme in his theology as it is in Augustine’s. Humility may not be a central concept in Ambrose’s thought as it is in Augus- tine’s, yet there are in fact parallels. For both, the lowliness of Christ is the starting point for a person to become humble. Becoming humble is the only way to become similar to God. It is the chief virtue. Virtues are given by God. Humility is also grace. For both thinkers, the rec- ognition of being a creature plays a role in self-knowledge and humil- ity, yet Ambrose lacks an articulated system which highlights the cohesion of the virtues. This substantial and highly valuable study is certainly worth reading.
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