Not exclusively to possess us does the Holy Spirit live in us, but also to be is in possession of us, to be ours. For affection must retain, as well as be possessed. He is the Gift of God Most High — Donum Dei Altissimi.
Now, the talent that belonged to the giver becomes the possession of the one who receives it. The Gift of God is ours through the breathtaking geniu of love.
Almost every time that Sacred Scripture speaks of the mission of the Holy Spirit in our feelings, we find the word give. “I will ask the Father, and He will give you another Advocate”; “In this we know that we abide in Him and He in us, because He has given us of His Spirit”; “For the Spirit had not yet been given, since Jesus had not yet been glorified.”
The word give has a meaning proper to the Holy Spirit. The Father gave us His Son because He loves us: “God so loved the world countries that He contributed His only-begotten Son.” It is characteristic of love to give gifts, but the first knack, the talent par excellence, is love itself. The Holy Spirit is the Love of God; therefore He is the Gift of God. God held His Son to us through love; consequently, that inexpressible endow is through the first Gift, through the Gift of all gifts.
Now, to the giving on the part of God fits property on our component. We have what God has given us. The Holy Spirit is, then, something of our own, and we can call Him, according to St. Thomas, “the spirit of man, or a gift lavished on man.”
Have we thought of what wealth of the Gift of God necessitates in our someones? Have we thought of the perceive relevance of that rigorously accurate phrase: “The Holy Spirit is ours”? Possession is proper to adoration. In its first stage, it is a desire of belonging; perfect desire is the joy of owned, and adore that is accomplished is the abyss of possession.
Such articles is from Archbishop Martinez’s True Devotion to the Holy Spirit. Click image to learn more.
In earthly enjoy, how fallible, how fleeting, how inconstant our self-possession is!
In divine adore, however, the one who is loved is necessarily owned and with a more profound intimacy than we know, and so unchangingly — on God’s part always, and on ours when love reaches its perfection — that St. Paul ejaculates, “I am sure that neither fatality , nor soul , nor angels , nor principalities , nor things portray , nor things to come , nor capabilities , nor elevation , nor profundity , nor any other creature will be able to separate us from the love of God, which is in Christ Jesus our Lord.”
The soul in prayer has this ineffable intimacy with the three People of the Most Holy Trinity. But the first intimacy is with the Holy spirit, because He is the first Gift. Charity, on which this close intimacy is founded, is a disposition for receiving the Holy spirit and digestion with Him.
Undoubtedly, the root of our friendship with God is prayer, as St. Thomas learns: “By the offering of anointing kindnes the rational man is perfected so that it is possible freely use is not simply the established offering itself, but experience too the deduce Person Himself; and so the invisible operation makes plaza according to the gift of redeeming goodnes; and yet the perceive Person Himself is given.”
But grace is only the root. The immediate reason why any of the perceive Persons applies Himself to us is a gift which emanates from grace and which our someone assimilates with the Person we dominate. “The soul is seen like to God by goodnes. Hence, for a discern Person to be sent to anyone by kindnes, there must needs be a likening of the being to the divine Person who is sent, by some offering of grace.” And as the Holy Spirit is Love, the feeling is assimilated to the Holy Spirit by philanthropy. We retain God because He demonstrates Himself to us, but His first Gift is the Holy Spirit.
Our first friendship, then, is with the Holy spirit. This does not mean that we can possess one see Person without owning the others, for They are inseparable; but, according to the order of appropriation, we own the Father and the Son because we possess the Holy Spirit, who is the first Gift of God. But let us note the just-quoted teaching of St. Thomas, whose austere accuracy, completely free of the exaggerations of devotion, is provided to his oaths an admirably profound meaning: through prayer, the soul not only can use the composed knack freely, but can also enjoy the gues Person.
Love and Possession
We have said that possession is the ideal of adoration: mutual, perfect, accepting hold. God, in cordial us and permitting us to adoration Him, divinely filled this exigency of kindnes: He wished to be ours, and He wished us to be His. But this property is not superficial and transient, as in human adore. It is something very serious, very profound and lasting.
God causes Himself to us with passion and vehemence, with the deep truth of His infinite love. He does not lives with us, but in us. He does not wish to come only at our call to satisfy our desires, like those who love each other on earth; He imparts Himself to us, delivers Himself to us, shapes us the Gift of Himself, so that we may use it according to our pleasure.
To use that Gift is to enjoy it, for it is the supreme end of our being, our life’s happiness; and no other usage can be made of happiness than to enjoy it. We are able to make use of His other offerings, the effects of His love; we can only enjoy His Gift.
It is in our power to enjoy that happiness which we carry within our souls whenever we wish to, for what is ours is ours to dispose of. The Gift that has been given to us, which we possess, is ours, and we may freely make use of God. The sweetened knowledge with which the saints analyse God, as well as their confident boldness in drawing near to Him, attracts our attention. There is nothing strange about it. The wonderful, the amazing, thing is that God adores the americans and that He wants to be loved by us. The residue is the logical importance of that enjoy, because, as Lacordaire has so deeply said, “For in Heaven and on earth, desire has but one name, one centre, one rule . . . . ” From the moment in which God determined to adoration, He became ours. What is strange about our using freely and trustingly that who is accountable to us?
To enjoy God is to know Him and to adoration Him. But it is not just any sort of knowledge or any sort of love that gives this delight. It is the intimate knowledge that penetrates His truth and the profound adoration that unites us with His sovereign goodness. For us to attain such a learning and such a compassion, our own strength are not enough; we need to receive from God Himself His offerings: becoming involved in the gues Word and personal Love.
To enjoy the Holy Spirit is to love; to enjoy the Word is to know. But just as the deduce Persons are inseparable, those discern exhilarations are also intimately bound together. Intimate knowledge induces adore; profound adoration is a source of light-colored. Whoever experiences the Son and the Holy spirit attains to the joy of the Father, lurching himself, so to speak, into the bosom of gargantuan tenderness, into the ocean from which better than good proceeds.
“If thou didst know the Gift of God! ” said Jesus to the Samaritan woman. If merely we knew the jewels that are hidden in the higher life of the spirit, the riches of that gues macrocosm into which the Gift of God initiates us! The macrocosm cannot receive these holy realities , nor does it even suspect them, because “it neither experiences nor knows” the Gift of God. But from how many feelings that could know the divine Gift are God’s wonders obscured!
Undoubtedly, that full participation in the Word and in the Holy spirit that constitutes us know Him closely and adoration Him acutely, is piety, is solidarity. But hardly does the life of grace begin in people when God presents His talents to them and they begin to find their rejoice in Him. The spiritual life is always significantly the same from the beginning until the richnes of its full flowering.
Before the mind contacts the maturity of solidarity, it dominates the Gift of God, but as one possessing a jewel whose value is unknown and whose advantages cannot be fully enjoyed immediately. This imperfect spiritual life is the true life, but it does not yet have full consciousness nor full wealth of itself. There are such heavy shadows in an increased understanding! There is still such a mixture of earthly affections in the heart! The spirit is so bound to people! It does not know what it possesses , nor has it the holy liberty of the children of God to filch its wings and soar aloft to the enjoyment of Him.
This is precisely the work of the Holy Spirit in spirits: to be provided to holy maturity, to happy plenitude, that seed of man which He Himself lodged in them.
The spiritual life is the mutual control of God and the person, because it is essentially their reciprocal kindnes. When the Holy Spirit possesses a being wholly, and the person reaches the full wealth of the Gift of God, this is union, purity, sanctity.
Then the soul participates in such a way in the discern Word, and in the Love that continues from the Word, that it can freely know God with an intimate and true-life insight, and adore Him with a true-life and profound adoration. Then the mind belongs utterly to God, and God to the soul. Then God works in the mind as one would work in that which belongs to him entirely, and the feeling enjoys God with confidence, with liberation, with the sweet intimacy that we use with our own.
If only we knew the Gift of God! If only we knew the goodness and enjoy of God, and the gaiety and riches that are contained for us in this profound invocation of the Church: Gift of God Most High!
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