DOCSLIB.ORG

Intellectual Humility and the Art of Disagreement at the Christian College

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Intellectual Humility and the Art of Disagreement at the Christian College Growth: The Journal of the Association for Christians in Student Development Volume 4 Number 4 Service Learning as Student Affairs Article 4 Practice 2004 Intellectual Humility and the Art of Disagreement at the Christian College James S. Spiegel Taylor University Follow this and additional works at: https://pillars.taylor.edu/acsd_growth Part of the Educational Assessment, Evaluation, and Research Commons, Educational Leadership Commons, Higher Education Commons, Higher Education Administration Commons, and the Teacher Education and Professional Development Commons Recommended Citation Spiegel, James S. (2004) "Intellectual Humility and the Art of Disagreement at the Christian College," Growth: The Journal of the Association for Christians in Student Development: Vol. 4 : No. 4 , Article 4. Available at: https://pillars.taylor.edu/acsd_growth/vol4/iss4/4 This Article is brought to you for free and open access by the Association of Christians in Student Development at Pillars at Taylor University. It has been accepted for inclusion in Growth: The Journal of the Association for Christians in Student Development by an authorized editor of Pillars at Taylor University. For more information, please contact [email protected]. Intellectual Humility and the Art of Disagreement at the Christian College byJamesS. Spiegel, Ph.D. Abstract Education at a Christian collegeproperlyfeatures both honest inquiry and unwavering allegiance to coretheological standards, such as thoseembodiedin the classical creeds. This combination ofcommitments can create tension for the Christian educator, as insistence upon doctrinal allegiancecan inadvertently reinforce dogmaticattitudes so common amonglate adolescents. In this paper I discuss the virtue of intellectualhumility and its importancefor combatingstudent dogmatism in an atmosphere ofsteadfest Christian commitment. Afterdistinguishing between theological essentials and disputable matters, I discuss philosophical and theological grounds for beingintellectually humble. And I illustrateways in whichfacultyand staff mayintentionallymodel this virtue for students. Introduction It is ironic that dogmatismis common among college students. Presumably, young peoplepursuehigher educationin order to explore newideas, not just to reinforce previously held beliefs. But late adolescence is a stageof life typically characterized by personal crises of various kinds, particularlyin the areaofworldview and ultimate lifecommitments. A certainobstinacy of beliefcan bea formof self-defense against challenges to one'sviews. What results for somestudents is a stubborn clingingto certain beliefs, even in contradictionto plain evidence. While perhaps developmentally normal, this tendencycan be aggravating to college facultyand staffas wellas to the students' peers. On Christian college campuses the challenge of dogmatism is aggravated by the Christian community's concernto guard theological orthodoxyand, sometimes, more narrowly, the specific doctrinal and behavioral expectations of the school. Thus, as Christian educators, wesometimes find our mostbasic faith commitments potentially undermining the wholepoint of education, viz. to changeone'sbeliefs and conduct for the better. What is the solution? In what follows I willdiscuss the mostimportant antidote to dogmatism—the virtue of intellectual humility. And I will showthe relevance of this virtue for practicingthe art of disagreement in an educationalcontext that prizes unified commitment to coretheological beliefs. James S. Spiegel isProfessor ofPhilosophy and Religion at Taylor University. Hehasa Ph.D. in PhilosophyfromMichigan State University (1993), and an M.A. in Philosophyfrom the University ofSouthern Mississippi (1988). 18 Growth,Spring 2004 Service Learning as Student Affairs Practice The Christian College and Theological Commitment In hisclassic The Ideaofa Christian College Art Holmes proposes that the aim of Christian higher education isto produce a certain kindof person, rather than simply to endowa student with a discrete set of skills,as in vocational training (Holmes, 1987). The proper aim for thestudentin a Christian educational community, then, is transformation in the deepest sense, fortification of the individual's soul. Given the depths ofsuch intended change, then, it isnowonder thatstudents areoften resistant. Even students whoconfess an open mind and willingness to explore newideas can be narrow-minded and intractable in their actual beliefcommitments. Psychologist James Marcia hasproposed a model of identity formation in adolescence that may behelpfully applied here (Marcia, 1966). He uses the term "foreclosure" to describe commitment in theabsence ofgenuine exploration. Applied more specifically to college students, we might say thata student is"foreclosed" who maintains a strong commitment to a setofbeliefs without doing anyexploration. In an academic environmentthat exalts the sorts of educationalideals described by Holmes,the foreclosed studentisespecially tragic. However, on the Christiancollege campus, where theological verities arecherished andperhaps guarded very closely, such refusal to genuinely open oneself tonew ideas might beinadvertently reinforced. Some Christian educators see thisaserring on thesafe side, asit isbetter for students to beforeclosed in biblical truth than potentially to beledaway from it altogether in the process of academic exploration. Perhaps it isbetter to erron thesafe side, but,ofcourse, it is bestnot to err at all.So the question isthis: Is there anyway to keep students secure in their most basic faith commitmentswhileat the sametime effectively guiding them in serious exploration in theworld of ideas? As Christian educators, howcanwe maximize the likelihood that our students willkeep the faith in spite of theirexposure to various false beliefs, indeedeven thosethat aredownrightinimicalto a Christian worldview? I have twopoints to make in response to this important question. First, it should be emphasized that there is noguarantee that any student will maintain hertheological commitments, whether or not she isexposed to false teachings in thecourse of her educational career. The brutal truth is that we live in a fallen world and, more proximately, in a degenerating culture thatcontinually assaults us allwith insidious ideas andwarped values, particularly via major media. Unless a person intends to retreat to a monkish life completely removed from Western civilization (ifthatwere possible), she isdestined to be regularly exposed to lies—attractive lies thatare alluring even to Christians because they sometimes closely resemble thetruth.So preventing students from being exposed to false ideas isa hopeless cause. Even worse, it isa strategy that sets upyoung Christians for a fall. Like sending soldiers out to battlewithoutanyweapons or,just as tragically, giving orders to troops withoutany knowledge ofthe enemy, wecannot expect young Christians to persevere in thetruth without being trained to recognize some of thisworld s perennial lies. This leads to mysecond point,bestexplained using a different metaphor. Exposure to false belief systems in an educational context ofChristian commitment actually serves to secure students in the truth, preventing ultimate apostasy. Thesituation is analogous to immunizations against disease. There is always a remote chance that giving a child a tetanus vaccination, for example, will cause severe health problems, but Growth,Spring 2004 19 it isstill in the child'sbestinterest to do so because of the greater likelihood that she would catchthe disease were shenot vaccinated. Similarly, it isbetterto immunize the college student against the false teachings of the Marxes, Nietzsches, and Freuds of this world throughcritical analysis of their ideas than to allow the studentto go into the worldwithout any meansof defense against their arguments. This is one of the reasons I am personallyand professionally devoted to the liberal arts model of Christian education. Although inherently risky in somerespects (whateducational endeavors are not?), the likelyoutcomes are more than worth the risks incurred. Theapostle Paularticulated this vision of worldview analysis when he declared "We demolish arguments and every pretension that sets itself upagainst the knowledge of God, and wetake captive every thought to make it obedient to Christ" (2 Cor. 10:5). Suchshouldbe the vision of Christianeducators: to prepare students for this twofold task, at once critical and constructive, ofdemolishing opposing worldviews and building a formidable Christian worldview. Nowthe pointof this foray into an apologetic forChristian liberal arts education was to emphasize that carefulguardianshipof the verities of the Christian faith does notimply—indeed it precludes—prevention ofstudent inquiry into foreign worldviews. Proper exposure to the full range of ideas assists ratherthan handicaps Christian students in their appreciation ofthe rigor and beauty oftheirtheological heritage. Thechallenge forleaders of theologically conservative schools, of course, is to balance this bold attitude ofinquiry with their unwavering commitment to thetheological standards that define them institutionally. Forexactly howsuchdoctrinal standards arearticulated and howallegiance is regulated is likely to have an impacton students' willingness to doserious academic exploration. Let's face it. There isa profound tension here. On theonehand we tell students "honestly explore all you want," then we say, in oneway or another, "but
Load more

Recommended publications
  • EARLY MODERN WOMEN WRITERS and HUMILITY AS RHETORIC: AEMILIA LANYER's TABLE-TURNING USE of MODESTY Thesis Submitted to the Co
    EARLY MODERN WOMEN WRITERS AND HUMILITY AS RHETORIC: AEMILIA LANYER’S TABLE-TURNING USE OF MODESTY Thesis Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Master of Arts in English By Kathryn L. Sandy-Smith UNIVERSITY OF DAYTON Dayton, Ohio August 2013 EARLY MODERN WOMEN WRITERS AND HUMILITY AS RHETORIC: AEMILIA LANYER’S TABLE-TURNING USE OF MODESTY Name: Sandy-Smith, Kathryn Louise APPROVED BY: ________________________ Elizabeth Ann Mackay, Ph.D. Committee Co-chair ________________________ Sheila Hassell Hughes, Ph.D. Committee Member __________________________ Rebecca Potter, Ph.D. Committee Co-chair ii ABSTRACT EARLY MODERN WOMEN WRITERS AND HUMILITY AS RHETORIC: AEMILIA LANYER’S TABLE-TURNING USE OF MODESTY Name: Sandy-Smith, Kathryn L. University of Dayton Advisor: Elizabeth Mackay, Ph.D. 16th and 17th century women’s writing contains a pervasive language of self-effacement, which has been documented and analyzed by scholars, but the focus remains on the sincerity of the act, even though humility was often employed as a successful rhetorical tool by both classic orators and Renaissance male writers. Aemilia Lanyer’s Salve Deus Rex Judaeorum has been read in this tradition of sincere humility, and even when it has not, scholars have focused on the dedicatory paratext, thus minimizing Lanyer’s poetic prowess. I argue that Lanyer’s poem-proper employs modesty as a strategic rhetorical device, giving added credibility and importance to her work. By removing the lens of modesty as sincerity, I hope to encourage a reexamination of the texts of Renaissance women and remove them from their ‘silent, chaste and obedient’ allocation by/for the modern reader.
    [Show full text]
  • Transformative Change: Honesty Responsibility Courage Humility
    Transformative Change: Honesty Responsibility Courage Humility Michael C. Misja, Ph.D. JoAnn Streeter Shade, D.Min. Gracednotes Ministries 425 East Walnut Street Ashland, Ohio 44805 [email protected] Copyright © 2014 Michael C. Misja and JoAnn Streeter Shade Unless otherwise indicated, all scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked MSG are taken from The Message. Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group. Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved. Scripture quotations marked AMP are taken from the Amplified Bible, Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation. Used by permission. ISBN – 13:978-1500393571 ISBN – 10:1500393576 Printed in the United States All rights reserved. CONTENTS Introduction 1 Chapter 1 The Invitation 5 Chapter 2 Groundwork 23 Chapter 3 Life in Deception 37 Chapter 4 Ruthless Honesty 55 Chapter 5 The Shame Pit 83 Chapter 6 The Blame Game 99 Chapter 7 Responsibility: Freedom to Love 117 Chapter 8 Petrified by Fear 133 Chapter 9 A Profile in Courage 153 Chapter 10 Pride 173 Chapter 11 Humility 189 Chapter 12 Toward Maturity 211 About the Authors 221 In dedication to those who seek after truth, personal responsibility, courage and humility, and who have allowed us to share the journey with them.
    [Show full text]
  • Healing Through Humility: an Examination of Augustine's Confessions Catherine Maurer [email protected]
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Northern Michigan University: The Commons Northern Michigan University NMU Commons All NMU Master's Theses Student Works 7-2018 Healing through Humility: An Examination of Augustine's Confessions Catherine Maurer [email protected] Follow this and additional works at: https://commons.nmu.edu/theses Part of the Biblical Studies Commons, Catholic Studies Commons, and the Christianity Commons Recommended Citation Maurer, Catherine, "Healing through Humility: An Examination of Augustine's Confessions" (2018). All NMU Master's Theses. 561. https://commons.nmu.edu/theses/561 This Open Access is brought to you for free and open access by the Student Works at NMU Commons. It has been accepted for inclusion in All NMU Master's Theses by an authorized administrator of NMU Commons. For more information, please contact [email protected],[email protected]. HEALING THROUGH HUMILITY: AN EXAMINATION OF AUGUSTINE’S CONFESSIONS By Catherine G. Maurer THESIS Submitted to Northern Michigan University In partial fulfillment of the requirements For the degree of MASTER OF ARTS Office of Graduate Education and Research July 2018 © 2018 Catherine G. Maurer SIGNATURE APPROVAL FORM Healing through Humility: An Examination of Augustine’s Confessions This thesis by Catherine G. Maurer is recommended for approval by the student’s Thesis Committee and Department Head in the Department of English and by the Interim Director of Graduate Education and Research. __________________________________________________________ Committee Chair: Dr. Lynn Domina Date __________________________________________________________ First Reader: Dr. David Wood Date __________________________________________________________ Second Reader (if required): Date __________________________________________________________ Department Head: Dr.
    [Show full text]
  • An Upward Spiral Between Gratitude and Humility
    Article Social Psychological and Personality Science 1-10 An Upward Spiral Between Gratitude ª The Author(s) 2014 Reprints and permission: and Humility sagepub.com/journalsPermissions.nav DOI: 10.1177/1948550614534700 spps.sagepub.com Elliott Kruse1, Joseph Chancellor2, Peter M. Ruberton2, 2 AQ 1 and Sonja Lyubomirsky Abstract In two experiments and one diary study, we examined the relationship between self- and other-oriented processes by considering AQ 2 how gratitude can influence humility and vice versa. Humility is characterized by low self-focus, secure sense of self, and increased valuation of others. Gratitude is marked by a sense that one has benefited from the actions of another. In the first experiment, participants who wrote a gratitude letter showed higher state humility than those who performed a neutral activity. In the second experiment, baseline state humility predicted the amount of gratitude felt after writing a gratitude letter compared to a neutral activity. Finally, in a 14-day diary study, humility and gratitude mutually predicted one another, even after controlling for the other’s prior level. Our results suggest that humility and gratitude are mutually reinforcing. Keywords humility, gratitude, self-focus, upward spiral That the self is embedded in a network of social relationships is may be grouped together (e.g., as facets of a larger factor) and one of the oldest social psychological observations (Mead, rarely teased apart. 1934). Over the past century, researchers have theorized how perceptions of others can influence self-perceptions (Cooley, 1902; Hogg & Terry, 2000; Turner, 1985), and how Humility self-perception can drive person perception (Cronbach, 1955; Humility is a hypoegoic state (Leary & Guadagno, 2011) the- Robbins & Krueger, 2000).
    [Show full text]
  • Meek, Humble, Yet Assertive?
    ROTARY DISTRICT 5440 PEACEBUILDER NEWSLETTER WINTER 2018 NUMBER 6 MEEK, HUMBLE, YET ASSERTIVE? William M. Timpson and Bob Meroney Fort Collins Rotary Club and Lindsey Pointer, 2017 Rotary Global Grant Recipient Peacemaking is everyone’s business, but it is not easy and requires commitment, passion, love, and thoughtfulness. Our hope is that this newsletter will provide new ideas, suggestions and possibilities for all Rotarians to participate. We welcome your ideas on how to promote and encourage conflict resolution. In this 6th newsletter we contrast how being both assertive and yet meek and humble contribute to better relationships. WHO ARE THE BEST PEACEMAKERS? William M. Timpson Professor of Education, Colorado State University Member of the Fort Collins Rotary Club Many of the skills of peacemaking have emerged from work with at-risk populations. Assertiveness training can help anyone—students, teachers, parents, community and business leaders, professionals and average citizens and others—distinguish between actions that are aggressive and those that could be considered submissive. These differences can be important when considering actions and attitudes that are, instead, driven by ego, for example. Here is where humility and meekness, together with a commitment to assertive communication, offer an alternative to power, control and violence. Invariably, it is when people let their emotions fuel their aggressive tendencies that violence can erupt. Unfortunately, it can also be true that retreating to a submissive state can undermine a democratic process that benefits from everyone’s participation. Humility and weakness married to assertiveness can help people take the necessary initiative to address real problems and move toward sustainable solutions.
    [Show full text]
  • Paul's Humility
    1 True Mother Kang Hyun Shil Paul’s Humility May 4, 2017 Bible Reading: 1st Timothy 1:15 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Good morning everyone, Today I will be speaking to you on the topic: The Humility of Paul. You all know very well that Paul was a very famous person. Paul wrote thirteen books in the Bible, and their content is enough to really inspire us and to deeply resonate within our hearts every time we read them. He was a very prominent person even in his time. His parents were Jews and he studied under Gamaliel. He was an apostle and there was no sin which anyone could detract from him. In the beginning he was strongly opposed to Jesus and to the Gospels. But he changed his faith as the result of a voice that came to him from Heaven. In the midst of his strong persecution against Christianity, one night on the road, he heard a voice from Heaven. It was the Lord’s and it said, “I am Jesus whom you have been persecuting so much!” and that is how he became an Apostle. Paul witnessed the martyrdom of Stephen, who was the first martyr, and at the scene he praised it; he raised both hands in praising it. He converted to Christianity and over the next decades he did a tremendous amount of work for it. His age is said to have been three years younger than Jesus.
    [Show full text]
  • Read the Litany of Humility
    LITANY OF HUMILITY We often forget that Christ loved to be silent. He set out for the desert, not to go into exile, but to encounter God. And at the most crucial moment in his life, when there was screaming on all sides, covering him with all sorts of lies and calumnies, when the high priest asked him: “Have you no answer to make?” Jesus preferred silence. It is a case of true amnesia: Catholics no longer know that silence is sacred because it is God’s dwelling place. How can we rediscover the sense of silence as the manifestation of God? This is the tragedy of the modern world: man separates himself from God because he no longer believes in the value of silence. Without silence, God disappears in the noise. And this noise becomes all the more obsessive because God is absent. Unless we rediscover silence, we are lost. We are rushed into nothingness, without silence. Time before the Blessed Sacrament. (Not recorded on Activity Reports.) This is more prevalent on some, who in my opinion need to sit with Jesus and discern their future more closely. The diaconate and ordination is not a prize to be won or a personal goal to be achieved. It’s not about authority, it’s about abandonment. Robert Cardinal Sarah’s book, “The Power of Silence” had only one aim, which is summed up in this thought: “Silence is difficult, but it makes man able to allow himself to be led by God. Silence is more important than any other human work.
    [Show full text]
  • The Kingdom Key of Humility
    LESSON 2 // THE DOWN THAT LEADS UP A crucial part of staying on track spiritually, or getting back on track, involves an important key in God’s kingdom—the kingdom key of humility. Throughout the Bible we are warned about the dangers of pride and encouraged to develop humility. In our last lesson we considered how we can clean out pride from our lives to make room for humility. Now let’s look at what humility is and does in our hearts as we seek to follow Christ. 1. The paradox of humility Humility is not popular. People often think that being humble means putting yourself down, or letting others put you down and walk all over you. But real humility is not self-hatred, a sense of worthlessness and insignificance, or a constant feeling of guilt and condemnation. God has a very different perspective about humility. Notice how the Apostle Paul describes this with Jesus as our ultimate example: Philippians 2:3-11 (NLT) Don’t be selfish; don’t try to impress others. Be humble, thinking of others as better than yourselves. 4 Don’t look out only for your own interests, but take an interest in others, too. 5 You must have the same attitude that Christ Jesus had. 6 Though he was God, he did not think of equality with God as something to cling to. 7 Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, 8 he humbled himself in obedience to God and died a criminal’s death on a cross.
    [Show full text]
  • The Seven Capital Sins and Their Opposite Corresponding Capital Virtues and Extremes
    The Seven Capital Sins and their Opposite Corresponding Capital Virtues and Extremes (N.B.: “The vices are often linked with the Seven Capital Sins.”) (Glossary of the Catechism of the Catholic Church) St. Elizabeth Ann Seton: “Our dear Savior was never in extremes.” (Liturgy of the Hours, Vol. I, p. 1690) Capital Sins Capital Virtues Opposite Extreme (Living too lax) (Living proper and balanced) (Living too rigid) Pride Humility Self-Loathing Greed (Avarice) Generosity Wastefulness Lust Chastity Prudishness Anger Meekness or Patience Servility (First Cousin of Pride) (First Cousin of Self-Loathing) Gluttony Temperance Deficiency Envy Kindness or Brotherly Love Pusillanimity (Cowardice/Timidity) (Second Cousin of Pride) (Second Cousin of Self-Loathing) Sloth or Acedia Diligence Workaholism Example: In regard to the virtue of “Diligence”… St. Gregory Nazianzen, Bishop, states: “The grace of a good deed is doubled when it is done with promptness and speed.” (Liturgy of the Hours, Vol. II, p. 266) Isaiah 30:21 : “This is the way; walk in it, when you would rather turn to the right or to the left.” Joshua 1:7 : “Above all, be firm and steadfast…. Do not swerve from the Law either to the right or to the left, that you may succeed wherever you go.” St. John Damascene, Priest and Doctor: “Lead me to pastures, Lord, and graze there with me. Do not let my heart lean either to the right or to the left, but let your good Spirit guide me along the straight path.” (Liturgy of the Hours, Vol. IV, p. 1214) St. Cyril of Jerusalem, Bishop: “Remove all obstacles and stumbling blocks so that you will be able to go straight along the road to Eternal Life.” (Liturgy of the Hours, Vol.
    [Show full text]
  • The Seven Deadly Sins
    The Seven Deadly Sins by Dr. Ross Porter Pride, anger, envy, sloth, greed, lust and gluttony: there are no forces more destructive, degrading or deceptive. The prophets and authors of the Old Testament, Jesus and His Apostles, and theologians throughout the history of the Church have warned about the causes and effects of these seven deadly sins (also known as the seven capital sins because they are the sources of all other sins). Even now, these sins wait "crouching at the door" (Gen 4:7). In order to confront effectively the seven deadly sins, we must be able to identify them and to implement a plan of action that includes "virtue therapy," where one practices the virtue directly opposing the given vice. Holiness is ultimately the goal for all Christians, but possible only as we cooperate with God's grace. One needs to look no further than the First Commandment to understand the essence of why the seven deadly sins are so lethal: "You shall have no other gods before Me" (Ex 20:3). We dethrone God with each of the deadly sins, and give ourselves to something much less than Him. God will never abandon us, but He does honor our freedom to choose evil. C.S. Lewis wrote, "In the end there will only be two kinds of people, those who say to God, 'Thy will be done,' and those to whom God says, 'Thy will be done.'" Pride can be defined as inordinate esteem of oneself and is distinct from healthy self-esteem, which is based on the knowledge of being a child of God saved by grace.
    [Show full text]
  • Handbook of Humility Theory, Research, and Applications Everett L
    This article was downloaded by: 10.3.98.104 On: 01 Oct 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK Handbook of Humility Theory, Research, and Applications Everett L. Worthington, Don E. Davis, Joshua N. Hook Humility from a Philosophical Point of View Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315660462.ch2 Robert C. Roberts, W. Scott Cleveland Published online on: 02 Dec 2016 How to cite :- Robert C. Roberts, W. Scott Cleveland. 02 Dec 2016, Humility from a Philosophical Point of View from: Handbook of Humility, Theory, Research, and Applications Routledge Accessed on: 01 Oct 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315660462.ch2 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 2 HUMILITY FROM A PHILOSOPHICAL POINT OF VIEW Robert C. Roberts and W. Scott Cleveland Both the nature and value of humility are controversial in philosophy.
    [Show full text]
  • Humility by Our Church Holy Fathers
    SELECTED SAYINGS ON HUMILITY BY OUR CHURCH HOLY FATHERS What is humility? 1. Humility is a major divine work, a conduct that is physically tiring. 2. A tested man once said that humility consists of forgetting every good deed a man has done. Another said that humility is to regard oneself as the least worthy among men, the most despicable, and the most sinful. And a third said it takes roots when the mind knows its weakness. But I say that humility is a blessing of the soul that is revealed only to those who have acquired it. Saint John el-Daragi 3.What is humility? - It’s a conscience that is not self-glorifying. - How is it consummated? - It is consummated when man entertains no thought that he is wise. - What is its crown? - When man thinks that no one is more sinful than him and when he realizes that he is the lowest of all! Saint John el-Tababisi 4. Humility is achieved when man thinks that all mankind is superior to him. Saint Basilius the Great 5. Humility is to deem all humankind better than you, being certain in your heart that you are more sinful than all. Saint Antony the Great 6. But the humble man considers all people to be better than he is. Saint Bakhomius. 7, Humility is to be self-despising in everything. Mar Isaac 8. Look how traits have overcome deeds! The Pharisee possessed all the traits of righteousness and justice but he lost them by his pretension and make-believe. The tax collector on the other hand, just by demonstrating his verbal humility earned justice and righteousness.
    [Show full text]