The proud person “must either talk or burst …. He hungers and thirsts after hearers, to whom he may vaunt his vanities, to whom he may pour forth all his feelings, to whom his character and greatness may become known. … Opinions fly around, weighty words resound. He interrupts a questioner, he answers one who does not ask. He himself puts the questions, he himself solves them, he cuts short his fellow speaker’s unfinished words. … He does not care to teach you, or to learn from you what he does not know, but to know that you know that he knows.”
Like my Swarthmore peers, I wanted to be sophisticated and enlightened — and to be regarded by others as sophisticated and enlightened. So a lot of what I believed simply as a matter of tribal loyalty was reinforced by a tendency to adopt views that conformed to the beliefs of what the late Irving Kristol dubbed “the knowledge class” — professors, elite journalists, and the like. With the exception of abortion, which I had thought about a lot, I hadn’t really thought myself into the positions I held. Rather, I had taken the short cut: I was content to believe what I thought sophisticated and enlightened people believed, or at least were supposed to believe. I simply, and rather unselfconsciously, assumed that an approach of that sort would reliably place me on the correct side of the issues. And, of course, it would give me access to a world I wanted to enter more fully — the elite world of important people who really counted and made a difference. If I got the right credentials, beginning with a Swarthmore degree, and held the right views, I could be someone who mattered. It was then, as it is now, a common motivation for students at elite colleges and universities.
How terribly, then, have the theologians misrepresented God in the measures of the low and showy, not the lofty and simple humanities! Nearly all of them represent him as a great King on a grand throne, thinking how grand he is, and making it the business of his being and the end of his universe to keep up his glory, wielding the bolts of a Jupiter against them that take his name in vain. They would not allow this, but follow out what they say, and it comes much to this. Brothers, have you found our king ? There he is, kissing little children and saying they are like God. There he is at table with the head of a fisherman lying on his bosom, and somewhat heavy at heart that even he, the beloved disciple, cannot yet understand him well. The simplest peasant who loves his children and his sheep were—no, not a truer, for the other is false, but—a true type of our God beside that monstrosity of a monarch.
Dickson defines humility as "the noble choice to forgo your status, deploy your resources or use your influence for the good of others before yourself," such that a "humble person is marked by a willingness to hold power in service of others." (p. 24). By this definition you can see that humility starts from a position of dignity, strength, and a healthy sense of my own worth and abilities. Unlike humiliation, which can be thrust upon me by others, humility is a choice I make willingly. And humility is social, more about how I treat others than about how I think of myself. Bob Sutton has written that the best test of a person’s character is how he or she treats those with less power. Dickson argues that humility is important for leadership because humility is persuasive. Humility unlocks the door to referent power. "We are more attracted to the great who are humble than to the great who know it and want everyone else to know it as well." (p. 69). He quotes Aristotle’s belief that character is the controlling factor in persuasion: "We believe good-hearted people to a greater extent and more quickly than we do others on all subjects in general and completely so in cases where there is not exact knowledge but room for doubt." (p. 139). We trust the humble more than the proud to act in our best interest. Dickson also argues that humility is generative, a powerful key to learning and growth. Pride is the engine of mediocrity because the proud think they have "arrived" and have nothing left to learn, certainly not from you and me. ~ Bret L. Simmons at Amazon.com
A Little Primer of Humble Apologetics is just that: a beginner’s instruction book on the subject of Christian apologetics; a subject many of us find frightening. As the author, James Sire, points out, we Christians are all called to some extent to be arguers or contenders for our faith, to be prepared at all times to be able to give a reason for the hope that we have found in Jesus Christ. (I Peter 3: 15-16) This primer tells how to defend the faith intelligently, with integrity and humility. Sire contends, in six short but tightly-packed chapters, that Christians can and should learn apologetic arguments through reading the Gospels and through the example and instruction of the early apostles Peter, Stephen, and Paul. Chapter one looks at what nine key Scripture passages say about presenting the gospel, and arrives at a guiding definition for those who hope to defend their faith. ~ Christian Book Previews
There are things we know that we know. There are known unknowns — that is to say, there are things that we now know we don’t know, but there are also unknown unknowns. There are things we do not know we don’t know.
I suppose that God Himself is doing just fine, but His earthly defenders are on the ropes, and it’s our own fault. Religion deservedly comes in for more criticism in its failures than does science, because genuine religion claims for itself the ability to know what’s true, whereas genuine science claims for itself only the ability to quantify the probability of a thing being wrong. (Bad science and bad religion simply swap roles, the former proclaiming Truth, the latter worshiping Doubt.) Religion’s bête noire is the fact that a genuine truth arrogantly asserted — that is, without so much as a moment’s consideration that it might be false — is a most pernicious kind of falsehood, far worse in its effects on the humane than a flat mistake. It’s a matter of modesty. It never uses the term, but science itself is a method to insure modesty of claims (however arrogant its practitioners). Religion, on the other hand, speaks constantly of the virtues, and then, on the whole, displays them with no greater consistency than does any other human institution.
Humility and the associated traits of open-mindedness, self-criticality, and nondefensiveness [are] virtues relevant to the intellectual life. We must be willing to seek the truth in a spirit of humility with an admission of our own finitude; we must be willing to learn from our critics; and we need to learn to argue against our own positions in order to strengthen our understanding of them… The purpose of intellectual humility, open-mindedness , and so forth is not to create a skeptical mind that never lands on a position about anything, preferring to remain suspended in midair. Rather, the purpose is for you to do anything you can to remove your unhelpful biases and get at the truth in a reasoned way.
Perhaps the real dichotomy in the Christian community today is not between conservatives and liberals or creationist and evolutionists but between the awake and the asleep. The Christian ragamuffin acknowledges with MacBeth: “Life is but a poor player that struts and frets his hour upon the stage, and then is heard no more.” Just as a smart man knows he is stupid, so the awake Christian knows he/she is a ragamuffin. Although truth is not always humility, humility is always truth: the blunt acknowledgment that I owe my life, being, and salvation to Another. This fundamental act lies at the core of our response to grace. The beauty of the ragamuffin gospel lies in the insight it offers into Jesus: the essential tenderness of his heart, his way of looking at the world, his mode of relating to you and me.