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

dark place turns irresistibly to where the hardy daylight makes its way into the gloom. That friendship is at once broken, for sin means that the soul has deliberately turned its back upon God and is facing the other way, and thus it has been able by some fatal power to prevent God's everlasting love having any effect upon it. God cannot hate; but we can stop His love from touching us. At once, then, by grievous sin the soul becomes despoiled of its supernatural goods: sanctifying grace, which is the pledge and expression of God's friendship, naturally is banished; charity, which is nothing else than the love of God, the infused virtues, the gifts, are all taken away. Faith only and hope survive, but emptied of their richness of life. Externally no difference, but internally friendship with God, the right to the eternal heritage, the merits heretofore stored up—all lost. Even God Himself goes out from the midst of the soul, as the Romans heard the voice crying from the Temple just before its destruction: Let us go hence. Let us go hence.

3. Grace, then, operates to restore all these lost wonders. Sin itself is forgiven, all the ingratitude and disloyalty put one side; not simply in the sense that God forgets them, or chooses not to consider them, but in the sense that they are completely wiped away. It is the parable of the Good Shepherd where the sheep is brought back again into the fold, and mixes freely with the others who have never left the presence of their Master. It is the parable of the prodigal son taken back into his father's embrace. That is what the forgiveness of sin implies. God is once more back again in the soul. He had always been there as the Creator without Whose supporting hand the soul would be back in its nothingness; but He is now there again as Father, and Master, and Friend. Not the saints only who have been endowed with a genius for divine things, but every simple soul that has had its sins forgiven, comes at once into that embrace. We are far too apt to look upon forgiveness as a merely negative thing, a removal, a cleansing, and not enough as a return to something great and good and beautiful, the triumphant entrance into our souls of the Father, the Son, and the Spirit.

JUSTIFICATION

1. There is something in the forgiveness of sin which implies an element of positive good, and this is called justification. It means that the attitude of God towards forgiven sin is believed by the Catholic Church to be no mere neglect or forgetfulness of its evil, but an actual and complete forgiveness. At the time of the Protestant Reformation a long controversy was waged over this very point, in which the Reformers took up the curious position that forgiveness implied nothing more than that God did not impute sin. He covered up the iniquities of the soul with the Blood of His Son, and no longer peered beneath the depths of that sacred and saving sign. The problem has probably hardly any meaning now, since the original doctrinal principles of Protestantism, the ostensible reasons for the sixteenth century revolt, have been abandoned long since as hopeless of defence. In fact all that was really positive in Protestantism has been ruined by its basic negative principle of private judgment. Against such a battering ram Christianity itself is powerless. But that long-forgotten discussion had this much of value, that it brought out in clear perspective the fullness of the Catholic teaching on the central doctrine of justification and showed its depth and meaning.

2. Briefly, then, it may be stated that it is not simply that God does not impute evil, but that He forgives it. It is as though a rebellion had taken place and its leader had been captured and brought before his offended sovereign. Now the king might do either of two things, if he wished not to punish the culprit. He might simply bid him go off and never appear again, or he might go even further by actually forgiving the rebellion and receiving back into favor the rebel. It is one thing to say that no punishment will be awarded, it is another to say that the crime is forgiven, and that everything is to go on as though nothing had happened. In the first case we might say that the king chose not to impute the sin, in the other that he forgave and justified the sinner. It is just this, then, that the Catholic Church means when she teaches justification as implied in the idea of forgiveness. It is just this, too, that Our Lord meant when He detailed His beautiful parable about the prodigal son. The boy's return home does not mean merely that the father refrains from punishment, but rather that there is a welcome so hearty and so complete that the serious-minded elder brother, coming in from his long labor in the fields, is rather scandalized by its suddenness and its intensity. Such is indeed God's treatment of the soul. He is so generous, so determined not to be outdone by any sorrow on the part of the sinner, that He overwhelms with the most splendid favors the recently converted soul.

3. But in this connection we must see in justification a process by which the Presence of God is again achieved by man. By sin grace was lost, and with grace went out the Divine Three in One, the temple was desecrated, the veil of the Holy of Holies was utterly rent. Then sin is forgiven and, once more, the Sacred home is occupied by God. Moreover, when God comes to the soul He comes with His full strength of love, and thereby gives a new energy and life to man. We love because of some beauty, goodness, excellence, that we see in others. We love, then, because of what is in them. It is their gifts that cause or ignite our love. But God, Who is the only cause Himself, creates excellences by love. We are not loved because we are good; we are good because we are loved, so that this indwelling itself fashions us after God's own heart. "It is the love of God," says St. Thomas (Summa theologica, i, 20.2), "that produces and creates goodness in things." The divine presence, then, of God in the soul, effected by sanctifying grace, makes the soul more worthy a temple, more fit a home. God does not come to us because we are fit, but we are fit because God comes to us.

DEIFICATION

1. This very strong expression is used by St. Augustine and many of the Fathers to describe one of the effects of grace. By grace we are deified, i. e., made into gods. Right at the beginning of all the woes of humanity when, in the Garden of Eden, Adam and Eve first were tempted, the lying spirit promised that the reward of disobedience would be that they should become "as gods." The result of sin could hardly be that, so man, made only a little lower than the angels, can at times find himself rebuked by the very beasts. Yet the promise became in the end fulfilled, since the Incarnation really affected that transformation, and God, by becoming human, made man himself divine. St. Peter, in his second epistle (4.1), insinuates the same truth when he describes the great promises of Christ making us "partakers of the Divine Nature." The work, then, of grace is something superhuman and divine. Creation pours into us the divine gift of existence and therefore makes us partakers in the divine being, for existence implies a participation in the being of God. The indwelling of the Blessed Trinity, then, does even more, for by it we participate not only in the divine being, but in the divine nature, and fulfill the prophecy of Our Lord: "Ye are gods." Justification, therefore, is a higher gift than creation, since it does more for us.

2. This divine participation is what is implied in many texts which allude to the sacrament of Baptism, for the purpose of Baptism is just that, to make us children of God. The phrases concerning "new birth" and "being born again" all are intended to convey the same idea, that the soul by means of this sacrament is lifted above its normal existence and lives a new life. This life is lived "with Christ in God," i. e., it is a sort of entrance within the charmed circle of the Trinity, or, more accurately, it is that the Blessed Trinity inhabits our soul and enters into our own small life, which at once therefore takes on a new and higher importance. In it henceforth there can be nothing small or mean. For the same reason Our Lord speaks of it to the Samaritan woman as "the gift of God," beside which all His other benefactions fade into nothingness. Again, it is a "fountain of living water," it is a "refreshment," it is "life" itself. Not the stagnant water that remains in a pool in some dark wood, but a stream gushing out from its source, fertilizing the ground on every side, soaking through to all the thirsting roots about it, giving freshness and vitality to the whole district through which it wanders. Life indeed it bears as its great gift; and so does sanctifying grace carry within it the fertilizing power needed by the soul.

3. The participation in the Divine Nature is therefore no mere metaphor, but is a real fact. The indwelling of God makes the soul like to God. I find myself influenced by the people with whom I live, picking up their expressions, copying their tricks and habits, following out their thoughts, absorbing their principles, growing daily like them. With God at the centre of my life the same effect is produced, and slowly, patiently, almost unconsciously, I find myself infected by His spirit. What He loves becomes my ideal; what He hates, my detestation. But it is even closer than this, no mere concord of wills nor harmony of ideas, a real and true elevation to the life of God. Grace is formally in God, at the back, so to say, of His divine nature, the inner essence of Himself. By receiving it, therefore, I receive something of God, and begin to be able to perform divine actions. I can begin to know God even as I am known, to taste His sweetness, and by His favor to have personal, experimental knowledge of Himself. To act divinely is only possible to those who are made divine. This, then, becomes the formal union with God, its terms, its end, its purpose. Deified, therefore, we become in our essence by grace, in our intelligence by its light, in our will by charity.

ADOPTED SONSHIP

1. Here again we have to realize that the sonship of God is no mere metaphor, no mere name, but a deep and true fact of huge significance: "Behold what manner of charity the Father hath bestowed upon us that we should be called and should be the sons of God!" (1 John 3). We become the sons of God. St. Paul very gladly quotes the saying of a Greek poet that men are the offspring of God, making use of a particular word which necessarily implies that both the begetter and the begotten are of the same nature. A sonship indeed is what Our Lord is Himself incessantly teaching the Apostles to regard as their high privilege, for God is not only His Father, but theirs: "Thus shalt thou pray, Our Father." With the Gospels it is in constant use as the view of God that Christianity came especially to teach. The Epistles are equally insistent on the same view, for St. Paul is perpetually calling to mind the wonderful prerogatives