Greek Humility: From Ancient Philosophy to Early Christianity

Greek humility, a concept deeply rooted in ancient philosophy, has undergone significant evolution over centuries. Originating from the teachings of eminent philosophers, it eventually found new dimensions within early Christian thought.

This transition is not merely a chronological shift but also reflects broader cultural and ideological transformations. The way humility was perceived and practiced by the Greeks laid foundational stones for how later societies, particularly early Christians, would reinterpret and embody this virtue.

Ancient Greek Concept of Humility

In ancient Greek society, humility was not initially regarded as a virtue. The Greeks valued honor, pride, and excellence, often encapsulated in the concept of “areté,” which emphasized the pursuit of personal excellence and valor. This cultural backdrop made humility appear as a sign of weakness or inferiority, rather than a commendable trait. However, this perception began to shift with the philosophical contributions of thinkers like Socrates, Plato, and Aristotle.

Socrates, for instance, introduced a form of intellectual humility through his method of questioning. By acknowledging his own ignorance, Socrates demonstrated that true wisdom comes from recognizing the limits of one’s knowledge. This approach subtly redefined humility, not as a lack of self-worth, but as an honest assessment of one’s capabilities and understanding. Plato, Socrates’ most famous student, further developed this idea by emphasizing the importance of self-awareness and the pursuit of truth over personal glory.

Aristotle, while maintaining the value of “areté,” also recognized the importance of balance and moderation, encapsulated in his doctrine of the “Golden Mean.” He suggested that virtues lie between extremes, and humility could be seen as a balanced state between arrogance and self-deprecation. This nuanced view allowed for a more positive interpretation of humility, aligning it with rational self-assessment and ethical behavior.

Humility in the New Testament

Within the New Testament, the concept of humility undergoes a profound transformation, becoming a central tenet of Christian ethics and spirituality. This shift is largely attributed to the teachings and example set by Jesus Christ, whose life and ministry emphasized humility in both action and attitude. Jesus’ Sermon on the Mount, for instance, highlights the blessedness of the “poor in spirit,” underscoring the value of humility and a sense of spiritual neediness. This teaching stands in stark contrast to the prevailing values of the time, which often prioritized social status and outward displays of piety.

A particularly illustrative moment is Jesus’ washing of the disciples’ feet, an act that encapsulates the essence of servitude and humility. This gesture was revolutionary, as it inverted the conventional hierarchies and expectations of leadership. By performing a task typically reserved for the lowest servants, Jesus redefined greatness as being synonymous with humble service. This paradigm shift is further echoed in his admonishment that “the last will be first, and the first will be last,” challenging the prevailing social norms and advocating for a community built on mutual respect and humility.

The Apostle Paul further develops this theme in his letters, where he frequently exhorts the early Christian communities to practice humility. In his letter to the Philippians, he draws upon the example of Christ’s incarnation and crucifixion as the ultimate demonstration of humility. Paul urges believers to “do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.” This counsel reflects a radical departure from self-centeredness, advocating instead for a communal ethos grounded in humility and selflessness.

Moreover, the New Testament writers often juxtapose humility with its antithesis, pride, which is consistently portrayed as a destructive force. Peter, in his epistle, advises believers to “clothe yourselves with humility toward one another, because God opposes the proud but shows favor to the humble.” This dichotomy reinforces the moral and spiritual significance of humility, presenting it as a virtue that aligns believers with divine favor and grace.

Key Greek Terms for Humility

Understanding the concept of humility in both ancient Greek philosophy and early Christian thought requires an examination of the specific Greek terms used to convey this virtue. These terms, each with its own nuances, provide deeper insights into how humility was perceived and practiced. Three key terms stand out: “tapeinos,” “praus,” and “hupotasso.”

Tapeinos

The term “tapeinos” is often translated as “lowly” or “humble” and carries connotations of modesty and a lack of pretension. In the New Testament, “tapeinos” is frequently used to describe a state of humility that is both inward and outward. For instance, in Philippians 2:8, Paul uses “tapeinos” to describe Jesus’ humility in becoming human and obedient to death on a cross. This term emphasizes a voluntary lowering of oneself, not out of a sense of inferiority, but as an expression of selfless love and service. The use of “tapeinos” thus highlights a humility that is deeply relational, oriented towards others, and reflective of a profound inner strength.

Praus

“Praus,” often translated as “meek” or “gentle,” is another term closely associated with humility. Unlike “tapeinos,” which focuses on lowliness, “praus” emphasizes a gentle disposition and controlled strength. In the Beatitudes, Jesus blesses the “praus,” indicating that meekness is a virtue that will inherit the earth. This term suggests a humility that is not about weakness or passivity but about strength under control. It reflects a balanced character that can respond to adversity with patience and kindness. The use of “praus” in the New Testament thus enriches the understanding of humility, presenting it as a dynamic and active virtue that involves both inner tranquility and outward gentleness.

Hupotasso

The term “hupotasso” is often translated as “to submit” or “to be subject to” and carries a sense of ordered humility within a community or relationship. In Ephesians 5:21, Paul instructs believers to “submit to one another out of reverence for Christ,” using “hupotasso” to convey mutual respect and deference. This term underscores the idea that humility involves recognizing and honoring the roles and needs of others within a communal context. “Hupotasso” thus frames humility as an essential component of harmonious relationships, where individuals willingly place themselves in service to one another. This concept of submission is not about subjugation but about fostering unity and cooperation through mutual humility.

Influence on Early Christian Thought

The integration of Greek notions of humility into early Christian thought marked a transformative period in the development of Christian ethics and theology. Early Christian leaders, grappling with the need to distinguish their teachings from prevailing cultural norms, found in humility a defining characteristic that set their faith apart. The Greek philosophical reimagining of humility as a balanced and rational virtue laid the groundwork for this integration, but early Christians imbued it with a distinctly spiritual dimension.

One of the most significant ways this influence manifested was through the writings of the early Church Fathers. Figures such as Augustine and John Chrysostom drew extensively from both biblical teachings and Greek philosophy to articulate a vision of humility that was both intellectually rigorous and spiritually profound. Augustine, for instance, emphasized the role of humility in the relationship between humanity and God, viewing it as a necessary posture for receiving divine grace. This theological framing of humility as a pathway to spiritual growth and divine favor became a cornerstone of Christian doctrine.

Early Christian monasticism also provided fertile ground for the practice and propagation of humility. Monastic communities, with their emphasis on asceticism and communal living, saw humility as a foundational virtue. The Rule of St. Benedict, a key text in Western monasticism, underscores humility as essential to monastic life, outlining a ladder of humility that monks must ascend. This practical application of humility within monastic settings helped to sustain and spread its importance within the broader Christian community.