mself more than is competent to him
according to the position in which God has placed him. Wherefore
humility would seem to denote in the first place man's subjection to
God; and for this reason Augustine (De Serm. Dom. in Monte i, 4)
ascribes humility, which he understands by poverty of spirit, to the
gift of fear whereby man reveres God. Hence it follows that the
relation of fortitude to daring differs from that of humility to
hope. Because fortitude uses daring more than it suppresses it: so
that excess of daring is more like fortitude than lack of daring is.
On the other hand, humility suppresses hope or confidence in self
more than it uses it; wherefore excessive self-confidence is more
opposed to humility than lack of confidence is.

Reply Obj. 4: Excess in outward expenditure and parade is wont to be
done with a view of boasting, which is suppressed by humility.
Accordingly humility has to do, in a secondary way, with externals,
as signs of the inward movement of the appetite.
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THIRD ARTICLE [II-II, Q. 161, Art. 3]

Whether One Ought, by Humility, to Subject Oneself to All Men?

Objection 1: It would seem that one ought not, by humility, to
subject oneself to all men. For, as stated above (A. 2, ad 3),
humility consists chiefly in man's subjection to God. Now one ought
not to offer to a man that which is due to God, as is the case with
all acts of religious worship. Therefore, by humility, one ought not
to subject oneself to man.

Obj. 2: Further, Augustine says (De Nat. et Gratia xxxiv): "Humility
should take the part of truth, not of falsehood." Now some men are of
the highest rank, who cannot, without falsehood, subject themselves
to their inferiors. Therefore one ought not, by humility, to subject
oneself to all men.

Obj. 3: Further no one ought to do that which conduces to the
detriment of another's spiritual welfare. But if a man subject
himself to another by humility, this is detrimental to the person to
whom he subjects himself; for the latter might wax proud, or despise
the other. Hence Augustine says in his Rule (Ep. ccxi): "Lest through
excessive humility the superior lose his authority." Therefore a man
ought not, by humility, to subject himself to all.

_On the contrary,_ It is written (Phil. 2:3): "In humility, let each
esteem others better than themselves."

_I answer that,_ We may consider two things in man, namely that which
is God's, and that which is man's. W