The Abiding Presence of the Holy Ghost in the Soul, Bede Jarrett [ereader with dictionary .txt] 📗

expand. Yet we must strive that this love should be of such a nature as not to consist merely in dry speculations or external observances, but rather to run forward towards action, and especially to fly from sin, which is in a more special manner offensive to the Holy Spirit. For whatever we are, that we are by the divine goodness; and this goodness is specially attributed to the Holy Ghost. The sinner offends this his Benefactor, abusing His gifts; and taking advantage of His goodness becomes more hardened in sin day by day. Again, since He is the Spirit of Truth, whosoever faileth by weakness or ignorance may perhaps have some excuse before Almighty God; but he who resists the truth through malice and turns away from it, sins most grievously against the Holy Ghost. In our days this sin has become so frequent that those dark times seem to have come which were foretold by St. Paul, in which men, blinded by the just judgment of God, should take falsehood for truth, and should believe in "the prince of this world," who is a liar and the father thereof, as a teacher of truth: "God shall send them the operation of error, to believe lying" (2 Thess. 2.10). "In the last times some shall depart from the faith, giving heed to spirits of error and the doctrines of devils" (1 Tim. 4.1). But since the Holy Ghost, as We have said, dwells in us as in His temple, We must repeat the warning of the Apostle: "Grieve not the Holy Spirit of God, whereby you are sealed" (Eph. 4.30). Nor is it enough to fly from sin; every Christian ought to shine with the splendor of virtue so as to be pleasing to so great and so beneficent a guest; and first of all with chastity and holiness, for chaste and holy things befit the temple. Hence the words of the Apostle: "Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are" (1 Cor. 3.16-17): a terrible, indeed, but a just warning.

Lastly, we ought to pray to and invoke the Holy Spirit, for each one of us greatly needs His protection and His help. The more a man is deficient in wisdom, weak in strength, borne down with trouble, prone to sin, so ought he the more to fly to Him who is the never-ceasing fount of light, strength, consolation, and holiness. And chiefly that first requisite of man, the forgiveness of sins, must be sought for from Him: "It is the special character of the Holy Ghost that He is the Gift of the Father and the Son. Now the remission of sins is given by the Holy Ghost as by the Gift of God" (Summ. Th., 3a, q. iii, a. 8, ad 3m). Concerning this Spirit the words of the Liturgy are very explicit: "For He is the remission of all sins" (Roman Missal, Tuesday after Pentecost). How He should be invoked is clearly taught by the Church, who addresses Him in humble supplication, calling upon Him by the sweetest of names: "Come, Father of the poor! Come, Giver of gifts! Come, Light of our hearts! O, best of Consolers, sweet Guest of the soul, our refreshment!" (Hymn, Veni Sancte Spiritus). She earnestly implores Him to wash, heal, water our minds and hearts, and to give to us who trust in Him "the merit of virtue, the acquirement of salvation, and joy everlasting." Nor can it be in any way doubted that He will listen to such prayer, since we read the words written by His own inspiration: "The Spirit Himself asketh for us with unspeakable groanings" (Rom. 8.26). Lastly, we ought confidently and continually to beg of Him to illuminate us daily more and more with His light and inflame us with His charity: for, thus inspired with faith and love, we may press onward earnestly towards our eternal reward, since He "is the pledge of our inheritance" (Eph. 1.14).

Such, Venerable Brethren, are the teachings and exhortations which We have seen good to utter, in order to stimulate devotion to the Holy Ghost. We have no doubt that, chiefly by means of your zeal and earnestness, they will bear abundant fruit among Christian peoples. We Ourselves shall never in the future fail to labor towards so important an end; and it is even Our intention, in whatever ways may appear suitable, to further cultivate and extend this admirable work of piety. Meanwhile, as two years ago, in Our Letter Provida Matris, We recommended to Catholics special prayers at the Feast of Pentecost, for the Reunion of Christendom, so now We desire to make certain further decrees on the same subject.

AN ANNUAL NOVENA DECEEED

Wherefore, We decree and command that throughout the whole Catholic Church, this year and in every subsequent year, a Novena shall take place before Whit-Sunday, in all parish churches, and also, if the local Ordinaries think fit, in other churches and oratories. To all who take part in this Novena and duly pray for Our intention, We shall grant for each day an Indulgence of seven years and seven quarantines; moreover, a Plenary Indulgence on any one of the days of the Novena, or on Whit-Sunday itself, or on any day during the Octave; provided they shall have received the Sacraments of Penance and the Holy Eucharist, and devoutly prayed for Our intention. We will that those who are legitimately prevented from attending the Novena, or who are in places where the devotions cannot, in the judgment of the Ordinary, be conveniently carried out in church, shall equally enjoy the same benefits, provided they make the Novena privately and observe the other conditions. Moreover, We are pleased to grant, in perpetuity, from the Treasury of the Church, that whosoever, daily, during the Octave of Pentecost up to Trinity Sunday inclusive, offer again publicly or privately any prayers, according to their devotion, to the Holy Ghost, and satisfy the above conditions, shall a second time gain each of the same Indulgences. All these Indulgences We also permit to be applied to the suffrage of the souls in Purgatory.

And now Our mind and heart turn back to those hopes with which We began, and for the accomplishment of which We earnestly pray, and will continue to pray, to the Holy Ghost. Unite, then, Venerable Brethren, your prayers with Ours, and at your exhortation let all Christian peoples add their prayers also, invoking the powerful and ever-acceptable intercession of the Blessed Virgin. You know well the intimate and wonderful relations existing between her and the Holy Ghost, so that she is justly called His Spouse. The intercession of the Blessed Virgin was of great avail both in the mystery of the Incarnation and in the coming of the Holy Ghost upon the Apostles. May she continue to strengthen our prayers with her suffrages, that, in the midst of all the stress and trouble of the nations, those divine prodigies may be happily revived by the Holy Ghost, which were foretold in the words of David: "Send forth Thy Spirit and they shall be created, and Thou shalt renew the face of the earth" (Ps. 103.30).

As a pledge of Divine favor and a testimony of Our affection, Venerable Brethren, to you, to your Clergy and people, We gladly impart in the Lord the Apostolic Benediction.

Given at St. Peter's, in Rome, on the 9th day of May, 1897, in the 20th year of Our Pontificate.

LEO XIII, POPE.

GOD'S PRESENCE

1. Scripture is very full of the idea of the nearness of God to His creation, the Old Testament is alive with that inspiration, for there is hardly a chapter or verse that does not insist upon that truth. Naturally the New Testament, teaching so tenderly the Fatherhood of God, is even more explicit and more beautiful in its references to this intimate relationship. To the Athenians, St. Paul can develop no other point than this, and he finds in moving accents an eloquent appeal voiced by the touching dedication of an altar to the Unknown God. Now this notion of God's nearness to His world depends for its full appreciation on the central doctrine of creation. He has made the world, in consequence it is impressed with His personality; the more vigorous the artificer—the more vigorous that he is in character, will and personality, the more is his work stamped with his individuality; hence, the tremendous personality of God must be everywhere traceable in the things He has made.

2. When we say God is everywhere, we mean that He is in all things because He made all things. Not only does the whole world lie outstretched before His eye and is governed by His power, but He Himself lurks at the heart of everything. By Him things have come into existence, and so wholly is that existence of theirs His gift, that were He to withdraw His support they would sink back into nothingness. It is a perpetual remark about man's works that they outlast him. Organizations we have toiled to establish outgrow our fostering care, perhaps grow tired of our interference and long to be free of our regulations. Wordsworth tells how a monk in Spain, pointing to the pictures on the walls of the monastery, which remained while the generations looking at them passed away, judged: "We are the shadows, they the substance." But the relationship established by creation is of a far greater dependence, so that nothing God has made can exist without His support. Out of human acts it is only music that bears some resemblance to this, for when the voice is silent there is no longer any song.

3. God, then, is within all creation, because He is its cause. He is within every stone and leaf and child. Nothing, with life or without, evil or good, can fail to contain Him as the source of its energy, its power, its existence; He is "the soul's soul." Not only, therefore, must I train myself to see with reverence that everything contains Him, but I must especially realize His intimacy and relationship to myself. Religion, indeed, in practice is little else than my personal expression of that relationship. I have in my prayers, in my troubles, in my temptations, to turn to God, not without but within, not to some one above me or beneath supporting me, but right at the core of my being. I can trace up to its source every power of my soul, my intelligence, my will, my love, my anger, my fear, and I shall find Him there. Nothing but opens its doors to Him as innermost in its shrine. Wholly is God everywhere, not as some immense being that with its hugeness fills the world, but as something that is within every creature He has made.

DEGREES OF GOD'S PRESENCE

1. God is intimate with all creation because He made it, for creation implies that God remains within, supporting, upholding. God is within everything, and therefore He is everywhere. But while we thus believe that God is wholly everywhere, we also believe something which seems the exact opposite, for we believe that God is more in some places than in others, more in some people than in others. How is it if God is wholly everywhere that He can be more here than there? To understand this we must also understand that every created thing shares somehow in God's being. He communicates Himself to it in some fashion, for apart from Him it could have no perfections. We have a way of saying that we reflect God's greatness and that we are "broken lights" of Him. But that is far short of the truth; we do more than reflect, we actually have some participation