tely
refusing to learn the lesson set for it by the Holy Ghost.

Let us not be surprised if God then sets very definite lessons for us
in the school of humility. {174} We should not be so foolish as to
think we could acquire the knowledge of an earthly trade or profession,
without applying ourselves to the lessons set for us. If a young man
applied to a lawyer to be allowed to study the law under his direction,
he would feel that it was hopeless if the lawyer said: "You need not
trouble to work at this thing very much. Just stay around my chambers
for a year or so, and you will find yourself a pretty good lawyer."
This would not satisfy him. He wants to be told that the law is a
jealous mistress, that he must labour long and hard if he would win her
honours. His common sense tells him that this is necessary. But,
alas, in learning the highest of all knowledge, that of humility, we
refuse to use common sense. We think we can acquire it without the
lesson of humiliation.

(1) Temptation humbles the soul by showing it the possibilities of its
degradation. Satan knows us much better than we know ourselves, and it
is not likely that he would solicit us to commit a certain sin unless
he saw something in us that encouraged him to think we would, with some
persuasion, be willing to do it. Let us be sure that the presence of a
special temptation, however it may at the time repel us, is the proof
that there is something definite in our {175} nature that would be
attracted by this solicitation, if the grace of God were not holding us
back. So temptation brings self-knowledge, and self-knowledge is the
first degree of humility.

(2) Temptation, by showing us the possibilities of degradation which,
but for the grace of God, would become actualities, enables us to
exercise the virtue of humility towards others. If we really
understand the natural tendency towards what is evil, and that only
through the divine mercy are we saved from the worst forms of sin and
corruption, it will be impossible to maintain an "Holier than thou"
attitude towards others.

"If thou shouldst see another openly sin, or commit some heinous
offence, yet oughtest thou not to think the better of thyself, for thou
knowest not how long thou shalt be able to stand fast in good. We are
all frail, but thou shalt esteem none frailer than thyself."[11]

This humbling self-knowledge will also produce a train of virtues which
will grow out of and at th