The Abiding Presence of the Holy Ghost in the Soul by Bede Jarrett (year 2 reading books txt) 📕

on the borderline between spirit and matter, partly of soul, partly of body. These two classes are arranged according as the emotion attracts or repels man. The repelled emotions are fear, anger, hatred, etc.; the attracted are love, desire, joy, etc. This gift of piety enables even the emotions to be made responsive to God. It is always the notion of some perfect instrument to be made harmonious that perhaps most clearly shows us the work of the Holy Spirit in the gifts of God, some perfect instrument, which needs to be so nicely at tuned that its every string shall give out a distinct note, and shall require the least movement from the fingers of God's right hand to make its immediate response. Here, then, we have first to record the fact that the purpose of this gift is to make the emotions or passions so refined, so perfectly strung, that at once the slightest pressure of the Divine instinct moves them to turn their love, desire, joy, towards God, finding in Him the satisfaction of their inmost heart.

2. Piety, in its Latin significance (and here in theology, of course, we get almost all our terms through the Latin tongue), means the filial spirit of reverence towards parents. Virgil gives to the hero of his Roman epic the repeated title of pius, because he wishes always to emphasize Æneas' devotion to his aged father. Hence it is clear that what is primarily intended here is that we should be quickly conscious of the Fatherhood of God. The mediæval mystics, especially our homely English ones like Richard Rolle of Hampole, and Mother Julianna of Norwich, curiously enough were fond of talking about the Motherhood of God in order to bring out the protective and devoted side of God's care for us; of course God surpasses both a mother's and father's love in His ineffable love for us. But then it is just that sweetness of soul in its attitude towards God, that this gift produces in me a readiness to perceive His love in every turn of fortune, and to discover His gracious pity in His treatment of my life. It requires a divine indwelling of the Spirit of God to effect this in my soul, for though I may be by nature easily moved to affection, prompt to see and profit by every opening for friendship, yet I must, no less, have a difficulty in turning this into my religious life without God's movement in my soul.

3. Perhaps the most unmistakable result of this is in the general difference between Catholic and non-Catholic nations, in their ideas of religion. Even if one takes a non-Catholic nation at its best and a Catholic nation at its worst, the gulf between them is enormous, for at its lowest the religion of the Catholic nation will be attractive at least with its joy, and the non-Catholic repellent with its gloom. There is a certain hardness about all other denominations of Christianity, a certain restrained attitude of awe towards God, which though admirable in itself, is perfectly hateful when it is made the dominant note in religion. Better joyous superstition than gloomy correctness of worship; better, far better, to find happy children who have little respect, and much comradeship, towards their parents, than neat and quiet children who are in silent awe of their parents. It is, then, to develop this side of religion that the gift of piety is given. The result then is a sweetness, a gracefulness, a natural lovingness towards God and all holy persons and things, as opposed to a gloomy, respectable, awkward, self-conscious hardness towards our Father in Heaven. Clever, trained people have most to be on their guard, for the intellectual activities of the soul are apt to crowd out the gentler, simpler side of character.

FEAR

1. Catholics as a whole, then, we claim to be not in awe of God, but holding themselves to Him rather by love than fear; yet for all that there must come into our religion a notion also of fear, else God will be made of little account, dwarfed by His hero-followers, the saints. It is possible that familiarity with God may breed something which seems very like contempt. The majesty of God has got to be considered just as much as His love, for either without the other would really give a false idea of Him. Just as there are people who would give up all belief in Hell, because they prefer to concentrate upon His mercy, and, as a result, have no real love of God as He is in Himself, so there are people also who do not sufficiently remember the respect due to His awfulness, people who think of Him as a Redeemer, which indeed He is, but not as a Judge, which is equally His prerogative. Hence this side of our character is also to be made perfect by the indwelling of the Spirit of God, our fear, anger, hate, have got to be sanctified by finding a true object for their due exercise. No single talent must be wrapped away in uselessness; I must fear God, be angry with, and hate sin. Fear, then, as well as piety is a gift of the Spirit.

2. The chief way in which the absence of this gift of fear manifests itself is in the careless and slipshod way we perform our duties. We are sure to believe in God's justice and majesty; but we are not so sure to act up to our belief. Accuracy in devotion, in prayer, in life, is the result of a filial fear of God, and if I have to confess a very chaotic and uncertain procedure in my spiritual duties, then I can tell quite easily which gift I most need to make use of. What are my times for prayer like? Are they as regularly kept to as my circumstances permit? How about my subject for meditation, how about my following of the Mass, my watchfulness in prayer, my days for confession and communion? Again, my duties at home, in my profession, in the work I have undertaken? Are they on the whole punctually performed, accurately, with regard to details? That is where my fear for God should come in, for fear here is part of love and love is enormously devoted to little things, indeed finds that where it is concerned there are no little things, but time and place and manner and thoroughness have all got faithfully to be noted and carried out. Here, then, is where I shall find I need a reverential fear of God.

3. Yes, of course, pride and laziness will protest all the while, by urging that all this is a great deal of fuss about nothing, that God is our Father, that He perfectly understands, that we should not worry ourselves too much over trifles. Now pride and laziness often speak true things, or rather half-truths. It is true that God is my Father and understands; but it is equally true that I am His child and that love demands my thoroughness. Horror of sin, devotion to the sacrament of confession, the Scripture saying about a severe judgment for every idle word, all these things have got to be taken into account as well as the first set of principles. Piety needs fear for its perfect performance. The boy at first may have to be scolded into obedience to his mother. He does not at first realize, and is punished; but watch him when he is a grown man, no longer in subjection or under obedience; see how charmingly he cares for her by anticipating her wishes, how much he is at her beck and call, proudly foreseeing for her, protecting, caring. That is love, no doubt, but a love of reverence. They are comrades in a sense, but she is always his mother to him, some one to be idolized, reverenced, yes, and, really, feared, in the fullest sense of love.

GRACE

1. The indwelling, then, of the Holy Spirit is a true and magnificent phrase. It means that we become living Temples of God. Elsewhere indeed He is in tree, flower, sky, earth, water; up in the Heavens, down to the depths of the lower places, in the cleft wood and lifted stone, in the heart of all creation by the very fact of its creation. Yet the higher a thing is in the scale of being the more nearly is it after God's image and likeness, so that man by his sheer intelligence is more representative of God, as the highest masterpiece is more representative of the author of it. Yet over and above this intelligent life of man is another life in him, which secures God's presence within him in some nobler fashion, for it is noticeable that Scripture repeatedly speaks of God's dwelling in His saints, and not dwelling in sinners. Now He is even in sinners by the title of their Creator, so that dwelling must be a deliberate phrase chosen by the Inspired author of Scripture to represent some presence above the mere general presence of God everywhere. Consequently we are driven to the conclusion that the saints, in virtue of their sainthood, become dwelling places of God, temples, special places set apart, where in a more perfect way, with richer expression and more true representation, God is. Sanctity, therefore, constitutes something wholly supernatural, attracting God's indwelling, or rather resulting from this indwelling of God.

2. Now sanctity itself cannot mean that one man is able to make himself so alluring to God that he draws God to himself, for in that case God's action of indwelling would be motived by a creature, and God would have found some finite reason for His act. This cannot be, since the only sufficient motive for God can be God Himself. "He hath done all things on account of Himself," say the Scriptures. We can be sure, therefore, that the indwelling of the spirit is the cause and not the effect of the goodness that is in man, for the Saints are not born, but made by God. Hence we understand what is meant by saying that the justice of the Saints, their justification, is effected by grace, i. e., by God's free gift. It is not from them, but from Him: "Not to us, O Lord, not to us, but to Thy name give Glory." Grace, therefore, is the name given to that divine habit whereby the soul is made one with Him. It is clear, then, also, why in the catechism grace is called the supernatural life of the soul, and why mortal sin is called the death of the soul, since it kills the soul by depriving it of sanctifying grace.

3. This leads us to the last notion of grace, that it is in the supernatural order what the soul is in the natural order. My soul is everywhere in my body and gives evidence of its presence by the life there manifest; cut off a portion of the body, amputate a limb. It dies. The soul is no longer in it. So does grace work. It is right in the very essence of the soul, at the heart of it, and works through into all the faculties and powers by means of the virtues. It is the life of the whole assemblage of these habits of goodness. As soon as it is withdrawn, then at once charity goes, for we are out of friendship with God, and charity is nothing other than the love of God. Hope still and faith in some form remain, but without any inner life or energy to quicken them. All else is a crumbled ruin, without shape or life, a sight to fill those that can see it with horror and disgust. With grace the soul is once more thronged with vital activities, for grace is life. Grace it is that