Beatitudes - a Carmelite Perspective: Blessed are the Meek

"Blessed are the meek, for they shall possess the earth."

In Webster's Dictionary, the word "meek" is described as "mild of temper; patient under injuries; long-suffering; gentle and kind." This surely describes Jesus' live and how He wants us to imitate Him. In the Gospel of Matthew, Jesus says, "Take my yoke upon you and learn from me, for I am meek and humble of heart."

Because meekness and humility are almost always tied together, the virtue of humility should be the one to be developed under this beatitude. "Humility" is given described in the dictionary as the synonym for "meekness" and is also used in the same sentence by Jesus together with "meek" in the Gospel. Let us take each of these meanings and see how they may be applied to our daily lives.

What is the meaning of "mild of temper?" We all have a temperament. Some of us are a bit more fiery and passionate than others. By this is meant that sometimes we are quick to jump to conclusions, or hasty to defend ourselves when wronged, quickly rising to anger over little things. We not only have to work towards having an "even temper," but a mile, softened, relaxed temperament.

When we study the word "humility," it helps us to understand that life is too short to always raise our blood pressure over minor annoyances which pass very quickly and are soon forgotten. Humbly, we accept our own limitations and the limitations of others. We constantly struggle through this beatitude, attempting to meekly and humbly temper our attitudes towards ourselves and others. However, one may ask, "Is there not righteous anger?" But this anger should be used only for the defense of others who are wrong, to set right injustices to others, and not for our own pride, glory and self-esteem; all of which run counter to humility.

The second phrase we encounter in the dictionary's description of the word "meek" is "patient under injuries." Injuries can be both physical and psychological. Being patient under either one of these takes great humility. Christ Himself is our example of great humility. He patiently and humbly accepted both physical and verbal abuses when, as God, He could easily have destroyed them with the blink of His eye.

Physically, when there is the pain of an illness or an operation, or even a recurring health problem, we must humbly pray asking for the grace to bear our cross, not running away from it or regarding it as an evil thing or something to be avoided at all cost. No, rather we humbly accept all of these things as Jesus did, offering it for the salvation of others as He did; even humbly forgiving those who took part in His pain. Here, however, it must be stressed that it is not suggested or implied that one should not accept any form of relief from pain either. Whether it is aspirin or prescription medication, please take what is available. It is "false" humility and masochism to enforce pain upon oneself. When we refer to being "accepting" of all pain or injuries, it is meant that we accept all pain and suffering during those times when it is unavoidable. Life holds so many opportunities for offering physical suffering for others without having to go and look for it. Just accept what must be.
Psychologically, we may have to endure verbal abuse, false accusations, embarrassment, emotional stress, disappointments, etc., in a patient, humble and forgiving manner. This is more often harder to accept than physical injuries, and we must pray that Jesus shows us the way through these trials or the "Dark Night." Our natural inclination is to strike back, to right the wrong, and to sometimes make a few accusations of our own. This is where humility must enter so that we may "bite the tongue" and look away, and smile inwardly at the knowledge that great graces are being drawn down upon us in this way. Even a kindness in return for evil will do more for the salvation of the other soul. Here again it must be stressed that if the emotional or psychological pain or injury is such that it really requires professional assistance, then false humility must not stand in the way. See the help that is needed, because to not do so could mean much harm instead and not be in the spirit of this beatitude.

What now is meant by "long-suffering?" This is going even further than the first two phrases, as it may require indefinite or extended or permanent suffering. This too can be physical or psychological. Physical, because the injury or illness may require suffering over a long period, maybe terminally to the end. Jesus had to suffering "unto death" and we, no doubt, will one day come unto death, too. This can be a miserable and lonely time, or it can be an opportunity to not only offer this trial for graces for others, but to give example to those around us of our faith in God and the belief in the rich reward awaiting us; for having left this earth, we shall then truly "possess the earth" as this beatitude states.

Psychological "long-suffering" may include the spiritual pain of seeing loved ones no longer practicing their faith, or emotionally supporting an alcoholic, maybe coping with the constant needed care of a retarded child or paraplegic family member. To be "long-suffering" requires a high degree of humility, because often the very things that qualify under "long-suffering" are problems we can do nothing about; and humbly accepting the challenge requires abundant graces from God.

Finally, we come to "gentle and kind." Gentle and kind are twin sisters, each much alike at first glance, but underneath they are individuals that compliment each other. Gentleness clothes herself in patience and tenderness, while Kindness adorns herself in humility and affection. Both are ready to be of service to all, and each supports and assists the other. If you have Gentleness and Kindness, you possess all because Jesus tells us we would possess the "earth," which is all that mankind is capable of possessing in this life.
Now, I would like to discuss how the Carmelite Saints and contemplative contemporaries commented on this beatitude and it's virtue. St. Therese of Lisieux epitomized Meekness and Humility. Her "Little Way" consists almost entirely of being meek and humble of heart. She realized and accepted her littleness and humbly accepted God's love in spite of any unworthiness. She was patient and kind under injuries, long-suffering both physically, because of tuberculosis, and psychologically due to the ridicule and insults often placed upon her by a certain superior and other sisters of her community. She is a contemporary example for us to follow in this beatitude, for now her "Little Way" is possessed by the earth. It is recommended that her works be read periodically.

The Little Flower had a great love for the writings of St. John of the Cross, and John of the Cross had a lot to say concerning Spiritual Meekness. In his "Dark Night," Book I, Chapter 5, he writes: "Because of the strong desire of beginners for spiritual gratification, they usually have many imperfections of anger. This frequently occurs after they have experienced in prayer some recollection pleasant to the senses. After the delight and satisfaction is gone, the sensory part of the soul is naturally left vapid and zestless. This imperfection must be purged through the dryness and distress of the Dark Night.

"Among these spiritual persons there are also those who fall into another kind of spiritual anger. Through a certain indiscreet zeal they become angry over the sins of others, setting themselves up as lords of virtue. All such conduct is contrary to spiritual meekness." This statement needs no explanation, because spiritual meekness does not cause self-righteousness nor does it gloat over the faults of others, but humbly recognizes our own faults to be purged.

St. John of the Cross also writes: "Others, in becoming aware of their own imperfections, grow angry with themselves in an un-humble impatience. So impatient are they about these imperfections that they would want to become saints in a day. They do not have the patience to wait until God gives them what they need when He so desires." This is also contrary to spiritual meekness, but the opposite of what he spoke of before. First, there was anger against others, then anger against ourselves. But if we must be patient and meek and humble towards others, then also should we be towards ourselves, remaining open to God's Will in all things.

Finally, to hear from one of our contemporary Saints, Mother Teresa of Calcutta. Although immersed in an active mission, she indeed is a contemplative. Time for prayer and meditation is an absolute requirement for her and her sisters before they take on the duties of caring for others. In a book called The Love of Christ," she is quoted as saying to her religious the following: "These are a few of the ways we can practice humility" (which is the essence of meekness):

- Speak as little as possible of oneself.
- Mind one's own business.
- Avoid curiosity.
- Do not want to manage other people's affairs.
- Accept contradiction and correction cheerfully.
- Pass over the mistakes of others.
- Accept blame when innocent.
- Yield to the will of others.
- Accept insults and injuries.
- Accept being slighted, forgotten, and disliked.
- Be kind and gentle even under provocation.
- Do not seek to be specially loved and admired.
- Never stand on one's dignity.
- Yield in discussion even though one if right.
- Choose always the hardest.

In consideration of the above maxims, it may be stated that these make an excellent "examination of conscience."

In sum, all that has been said herein reiterates what St. Teresa of Avila and St. John of the Cross professed, and reflects Christ's life in the Gospels. To be little and unnoticed; to do all for God's glory and not our own love and consideration. Let us strive then to acquire Meekness and her sister, Humility, so that in the acceptance of the little things of this life, all that God possesses will be given unto us.

Excerpted in part from the writings of Sr. Patricia of Mary Magdalene