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“What He wants of the layman in church is an attitude which may, indeed, be critical in the sense of rejecting what is false or unhelpful, but which is wholly uncritical in the sense that it does not appraise—does not waste time in thinking about what it rejects, but lays itself open in uncommenting, humble receptivity to any nourishment that is going. (You see how grovelling, how unspiritual, how irredeemably vulgar He is!) This attitude, especially during sermons, creates the condition (most hostile to our whole policy) in which platitudes can become really audible to a human soul. There is hardly any sermon, or any book, which may not be dangerous to us if it is received in this temper.”

“I call this a Divine Humility because it is a poor thing to strike our colors to God when the ship is going down under us; a poor thing to come to him as a last resort, to offer up 'our own' when it is no longer worth keeping. If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to him, and come to him because there is 'nothing better' now to be had. The same humility is shown by all those Divine appeals to our fears which trouble high-minded readers of Scripture. It is hardly complimentary to God that we should choose Him as an alternative to Hell: yet even this He accepts. The creatures illusion to self-sufficiency must, for the creature's sake, be shattered; and by trouble or fear of trouble on earth, by crude fear of eternal flames, God shatters it 'unmindful of his glory's diminution'. Those who would like the God of Scripture to be more purely ethical, do not know what they ask.”

“No sooner do we believe that God loves us than there is an impulse to believe that He does so, not because He is Love, but because we are intrinsically lovable. The Pagans obeyed this impulse unabashed; a good man was "dear to the gods" because he was good. We, being better taught, resort to subterfuge. Far be it from us to think that we have virtues for which God could love us. But then, how magnificently we have repented! As Bunyan says, describing his first and illusory conversion, "I thought there was no man in England that pleased God better than I." Beaten out of this, we next offer our own humility to God's admiration. Surely He'll like that? Or if not that, our clear-sighted and humble recognition that we still lack humility. Thus, depth beneath depth and subtlety within subtelty, there remains some lingering idea of our own, our very own attractiveness. It is easy to acknowledge, but almost impossible to realize for long, that we are mirrors whose brightness, if we are bright, is wholly derived from the sun that shines upon us. Surely we must have a little--however little--native luminosity? Surely we can't be quite creatures? - The Four Loves”

“Do not imagine that if you meet a really humble man he will be what most people call 'humble' nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all.”

“We try, when we wake, to lay the new day at God’s feet; before we have finished shaving, it becomes our day and God’s share in it is felt as a tribute which we must pay out of ‘our own’ pocket, a deduction from the time which ought, we feel, to be ‘our own’. A man starts a new job with a sense of vocation and, perhaps, for the first week still keeps the discharge of the vocation as his end, taking the pleasures and pains from God’s hand, as they came, as ‘accidents’. But in the second week he is beginning to ‘know the ropes’: by the third, he has quarried out of the total job his own plan for himself within that job, and when he can pursue this he feels that he is getting no more than his rights, and when he cannot, that he is being interfered.”

“I had not noticed how the humblest, and at the same time most balanced and capacious, minds praised most, while the cranks, misfits, and malcontents praised least. The good critics found something to praise in many imperfect works; the bad ones continually narrowed the list of books we might be allowed to read. The healthy and unaffected man, even if luxuriously brought up and widely experienced in good cookery, could praise a very modest meal: the dyspeptic and the snob found fault with all. Except where intolerably adverse circumstances interfere, praise almost seems to be inner health made audible.”

“Your patient has become humble; have you drawn his attention to the fact? All virtues are less formidable to us once the man is aware that he has them, but this is specially true of humility. Catch him at the moment when he is really poor in spirit and smuggle into his mind the gratifying reflection, 'By jove! I'm being humble!', and almost immediately pride—pride at his own humility—will appear. If he awakes to the danger and tries to smother this new form of pride, make him proud of his attempt—and so on, through as many stages a you please. But don't try this too long, for fear you may awake his sense of humour and proportion, in which case he will merely laugh at you and go to bed.”

“The pretence leads up to the real thing. When you are not feeling particularly friendly but know you ought to be, the best thing you can do, very often, is put on a friendly manner and behave as if you were a nicer person than you actually are. And in a few minutes, as we have all noticed, you will be really feeling friendlier than you were. Very often the only way to get a quality in reality is to start behaving as if you had it already.”