of
humility, the first of which is "to acknowledge oneself
contemptible"; the second, "to grieve for this"; the third, "to
confess it"; the fourth, "to convince others of this, that is to wish
them to believe it"; the fifth, "to bear patiently that this be said
of us"; the sixth, "to suffer oneself to be treated with contempt";
the seventh, "to love being thus treated." Therefore the aforesaid
degrees would seem to be too numerous.

Obj. 4: Further, a gloss on Matt. 3:15 says: "Perfect humility has
three degrees. The first is to subject ourselves to those who are
above us, and not to set ourselves above our equals: this is
sufficient. The second is to submit to our equals, and not to set
ourselves before our inferiors; this is called abundant humility. The
third degree is to subject ourselves to inferiors, and in this is
perfect righteousness." Therefore the aforesaid degrees would seem to
be too numerous.

Obj. 5: Further, Augustine says (De Virginit. xxxi): "The measure of
humility is apportioned to each one according to his rank. It is
imperiled by pride, for the greater a man is the more liable is he to
be entrapped." Now the measure of a man's greatness cannot be fixed
according to a definite number of degrees. Therefore it would seem
that it is not possible to assign the aforesaid degrees to humility.

_I answer that,_ As stated above (A. 2) humility has essentially to
do with the appetite, in so far as a man restrains the impetuosity of
his soul, from tending inordinately to great things: yet its rule is
in the cognitive faculty, in that we should not deem ourselves to be
above what we are. Also, the principle and origin of both these
things is the reverence we bear to God. Now the inward disposition of
humility leads to certain outward signs in words, deeds, and
gestures, which manifest that which is hidden within, as happens also
with the other virtues. For "a man is known by his look, and a wise
man, when thou meetest him, by his countenance" (Ecclus. 19:26).
Wherefore the aforesaid degrees of humility include something
regarding the root of humility, namely the twelfth degree, "that a
man fear God and bear all His commandments in mind."

Again, they include certain things with regard to the appetite, lest
one aim inordinately at one's own excellence. This is done in three
ways. First, by not following one's own will, and this pertains to
the eleventh degree; secondly, by regulating it according to one's