Reprobation

Reprobation is this, that God, who foresees all things, foresees also from eternity the wilful self-destruction of some of His creatures. He foresees their revolt, their turning from Him, and His turning from them which is involved in it. He permits this determination of their free-will; and the prevision and ratification of it is called the decree of God. He cannot do otherwise. He cannot but foresee according to facts, as we cannot see differently from the facts that occur before our eyes. God's foresight no more necessitates the event than does our remembrance of a past event. Our remembrance is unalterable, but it is not that which makes the past event unalterable. This terrible secret God knows about you. He sees you at this moment as you will be a hundred years hence. Pray that it be a prevision of eternal life and not of death. 

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Predestination

This much we know. God is infinitely just, and His mercy is above all His works. He therefore does not select some arbitrarily for salvation and abandon others; but He has made every man to be saved; He has prepared a crown of glory for every sinner, upon his repentance, and has not made hell for them. Every man has it in his power to attain to heaven; he will attain it if he strives; and if he is lost, it will be entirely of his own free choice, and it will be in no measure due to God. It depends on you to make yourself predestinate. Resolve that you will be so, and God's grace will certainly not be wanting. 

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The Permission of Evil

In the ordinary course no one enters heaven unless he has passed through the school of affliction. It makes men feel the nothingness of this life, it detaches them from possessions and pleasures, it teaches them patience, resignation, fortitude, trust in God; it shows them that nothing is of any value but the service of God on earth and the possession of Him in heaven. Endeavour to learn these lessons. 

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The Providence of God

God, having created the world, did not thenceforward leave it to itself. He still oversees and guides all things, according to the Scripture: "The eyes of all hope in Thee, O Lord, and Thou givest them meat in due season" (Ps. cxliv. 15). The world requires for its conservation and development a continuance of the same divine influx which created it. It is no more within the power of matter and force to go on in their due order without God than to create themselves without Him. Left to itself for a single instant the whole fabric of the universe would totter and collapse. So in the human order a building, a garden, an army, a social organization, require constant care, or they will go to ruin. Whether God's sustaining influence is renewed from moment to moment immediately by Him, as source of the natural order, or whether it is contained in created forces which received a primordial impulse that will carry them on through the whole cycle of existence, is indifferent to our argument. These are but statements, differing in their degree of completeness, of the same fundamental truth that Providence rules all things. 

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The Justice of God

There is in God a perfect distributive justice towards all His creatures. In virtue of this He awards to every being all that it requires according to its place in the divine scheme; He gives it the strength and the adaptability necessary for the duties He has appointed it to do. To man God assigns body and soul, reason and freedom, senses and faculties, the means of maintaining life, subduing the world, and making continual progress. Further, every one receives the graces of his state, adapted to his special work and special difficulties; and by means of these he can infallibly accomplish the natural and spiritual duties of his life, and at last attain to heaven. 

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The Mercy of God

We may see mercy in all God s works. His creatures are all in a state of misery before Him; and when He calls us from the depths of nothingness, and raises us to a state superior to nature, and holds out Paradise as a place of deliverance from all evils, this is all the work of mercy. Thank God for His mercies, and be merciful in your own sphere.

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God's Hatred of Sin

Our soi disant (self-styled; so-called) tolerance of sin and error is not Christian charity, as we would pretend; it is indifference to God's sanctity and is covert sympathy with evil. Sin is further hateful to God for the destruction it has wrought in God s best-beloved creatures. If you really love God you will hate and avoid the smallest sin as worse than all the material evils of life.

Never be discouraged by your sins, and never despair of the most obstinate sinner. There is more tenderness in God's hatred of sin than in the greatest mercifulness of men.

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God's Love for Creatures

 If God were to withdraw His love momentarily from us, we should at once lose all excellence, all our virtues, all happiness, hope, existence even. God's love then is the sum of all good to you here, and more especially hereafter. Do not barter it for any transient pleasure or advantage of this world. If you possess it, what does all else matter to you? And you have it, for Our Lord Himself has assured you of it, and has proved it by His deeds. Let this be your delight, your support, your consolation, your compensation under all circumstances. Try to love Him as well as you can, and you need have no fear as to the rest.

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The Liberty of God

The whole universe is no more strain on His power than the creation of a particle of dust. One act of volition is sufficient to call into existence all the substances, all the enormous forces, all the varied life and intricate arrangements of the world. Our liberty is not complete, because we are liable to fall into sin; our best resolutions fail, and we are but broken reeds. "To will good is present with me, but to accomplish that which is good I find not. For the good which I will, I do not; but the evil which I will not, that I do" . Not so with God. Sin and injustice can find no place in Him, nor can they force Him to compromise with them. Keep yourself free from sin. This is the truest liberty here, and the greatest exercise of human strength and determination. This gives you the true liberty of God.

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Conformity to God's Will

It is a great perfection "to ask nothing and refuse nothing" in the temporal order, to cast ourselves unreservedly into the arms of the divine will, indifferent to all that may happen, wishing only that God's purposes be accomplished, and knowing that everything He decrees is arranged for the best. So did the saints generally act in regard of themselves. Desire at least to have this conformity. Trust more in God. Be sure that "to them that love God all things work together unto good, to such as, according to His purpose, are called to be saints (Rom. viii. 28).

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The Double Will of God

A very small amount of knowledge suffices for salvation, and God at some time gives this to all. Temptation in itself is never fatal: we are helped to bear it, and grace is proportioned to our needs. "God is faithful, who will not suffer you to be tempted above that which you are able" (1 Cor. x. 13). Prayer places the whole force of God's omnipotence in our hands; it pierces the clouds, and, according to Our Lord's repeated promises, its effect is infallible. 

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The Will of God

The will is a necessary accompaniment of intelligence. The intelligence knows and compares different things, or different courses of action; the will is the executive power which gives effect to the judgments. As the intelligence activity commences, by the will it is carried to completion. The Supreme Power is not a blind force like the air or gravitation; such a power would be inferior to us who possess a will, and it could not have given birth to an effect in us so far superior to the cause. The divine power, mercy, justice, generosity, all imply the determination of an infinite will. God possesses this faculty, like all others, in an infinite degree. He has the power of choosing or rejecting, of desiring, of inclining towards His creatures, taking delight in them, and of loving them. The will of God differs from ours in several respects : 

1. It does not waver between good and evil, but is irrevocably fixed in its determination towards perfect good. 

2. It is not affected or changed by external forces, but it exercises complete domination over them.

3. It is not impotent and fragile, but it is all-powerful and invincible. 

Nothing is more perfect, more mighty, more beneficent than the Divine Will. God "worketh all things according to the counsel of His will" (Eph. i. 11). As you serve God by your reason and intelligence in receiving the truths of faith, complete the offering by the service of your will, inclining towards Him, obeying His commands, delighting in Him, loving Him.

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The Life of God

Holy Scripture speaks of the life of God as one of His distinctive attributes; it frequently calls Him the Living One or the Living God. He affirms by His life, in Ezechiel: "As I live, saith the Lord:" and the angel in the Apocalypse "lifted up his hand and swore by Him that liveth for ever and ever" (Apoc. x. 17). A living being is one that has in itself a principle of operation or of movement. Life is the source of activity either in regard to oneself or others. God has this. He is not a dead inactive substance, He does not operate or move in accordance with some higher external law; but He has a most full and superabounding vitality, which first energizes within the Divinity, and then diffuses itself and becomes the origin of all other life and activity. The Divine Life is not as the life of the plant or the sentient life of the animal, but it is the highest kind, spiritual, intellectual; and from this intellectual life proceed all material substances and all forces. Even our poor intelligence operates on external matter, and is, in a modified sense, creative; much more is this the case with God. The divine life is the breath of our nostrils (Job. xxvii. 3) in the natural order; and a more special communication of it is our life in the supernatural order. A spontaneous, irresistible drawing towards life is a sign that it is vigorous in you. Take delight in God, long after Him, try to say "My heart and my flesh have rejoiced in the living God" (Ps. Ixxxiii. 2).

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The Truth of God

The first kind of truth to be considered is metaphysical truth, or truth of essence, or truth of nature. We assert this of a being when we say that it is true to its nature; and we mean thereby that it possesses all the qualities that belong to its nature, and that it is a full and complete member of its class. This kind of truth God possesses eminently, as having all the perfections proper to the Infinite God. He possesses spirituality, immortality, eternity, omnipotence, independence. All that we can conceive of good qualities and perfections He has in an infinite degree. All that His infinite intelligence can conceive in the way of perfection He possesses. He is true to Himself as God. Further, God not only has, but He is this perfect transcendent truth. For all that is in Him is Himself. There is no division in Him of qualities as distinct from His being. The infinity and the goodness of God are God Himself: and so the truth of God is God. You should be like God as possessing all the truth of your being, all the perfection and virtue which God has decreed to be proper to human nature. If you are sensual, worldly, proud, you are not true to the ideal of perfect man as it exists in God and is manifested in Jesus Christ. Adore the truth of God and cultivate it in yourself.

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The Ideas of God

By the ideas of God theologians mean those models, as it were, in the mind of God, according to which creatures were made. There is nothing outside God which He can copy or reproduce in creation; but He made all things as manifestations or expressions of His perfections. Each thing, therefore, is in some sense a likeness of something in God. The divine ideas, then, are the Divine Essence considered as the infinite reality which is shadowed forth imperfectly in finite creatures. St. Paul indicates this when he writes : "The world was framed by the Word of God, that from invisible things visible things might be made". Some beings imitate God simply in that they exist; others in that they have life; others as having sense; and others again as being intelligent, spiritual, free, immortal, supernatural. Creatures represent variously God's wisdom, strength, ingenuity, providence, fatherly-love, beauty. Everything proceeding from the hand of God is good; everything should remind us of God, teach us something about Him, and lead us to love Him. Strive to recognize the hand of God in all that happens, and believe that all is good for you though it seem to be evil; even if it be really evil God will bring forth good from it.

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The Science of God

Science or knowledge is one of the great attributes of intellectual beings. It is the assimilation of truth by the mind, and so is a most noble function. It supplies the materials for our action, it guides us as to the use of them, it causes an intense pleasure, and is transformed into great power. Naturally we have a great avidity for it. A power so noble must also exist in God, and in an infinite degree. His knowledge must be perfect. It is complete, embracing all things; it is intuitive, not gained by study or process of argument; it is not subject to obscurity or error; it is never excessive, or a source of danger as with us. "The Lord is a God of all knowledge". The Psalmist asks, "He that planted the ear, shall He not hear? Or He that formed the eye, doth He not consider?". The order of the world, its preservation, its progress, testify to the supreme science possessed by God. He is also the author and fount of our knowledge. He is the truth which is manifested partially in this world, and which we gather up laboriously and appropriate to our purposes. God has placed it in our way and guided us to it, and intends it to be a means of leading us upward to Him. Deep knowledge commands our respect when found in a man: how much more admiration and worship do we not owe to God in regard to this perfection! Rejoice also in the happiness that He derives from it.

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The Names of God

God is ineffable. He cannot be described. Considering the name as being the summing up and the picture of a person and his qualities and peculiarities, we may say that God cannot be named. If our intellect cannot grasp His essence, still less can feeble words express it. Even the transcendent ideas that find expression only in those nobler languages which we call the arts, are still too much "of the earth earthly" to suggest to us a fraction of the wonders and delights contained in the Creator s smallest attribute. Even this earth will never be adequately described, although it is but the footprint of the Almighty. Hence it was said, "Why askest thou My name, which is wonderful?" (Jud. xiii. 18). And again, "I am the Lord that appeared. . . by the name of God Almighty; and My name Adonai I did not show them" (Ex. vi. 3). The name of God was not pronounced or even known by the Israelites: it was represented by four letters which we pronounce Jehovah. No word can express God's nature but the uncreated Word of God Himself, the second Person of the Blessed Trinity. Never presume to measure the perfections of God by the ideas of men. You cannot judge of His ways, His designs, the wisdom of His decrees, the methods by which He carries them out. To attempt this is the same as attributing a human character to God and a human name.

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The Beautific Vision

There are three factors in the vision of God as in the perception of anything else. The first is the subject which sees; i.e., the person possessing the faculty or organ of vision. God is not corporeal but spiritual: so that He is not to be perceived with the bodily eye but with the spiritual faculty or the elevated intelligence of angels and men. Therefore the Lord said to Moses, "Thou canst not see My face; for man shall not see Me and live". The intellect is the power of perceiving intellectual objects; and it has an aptitude and a need for exercising itself on intellectual objects, of which the first and most eminent is God. Further the mind easily acquires an incipient knowledge of God; and this, like every other faculty, is capable of indefinite development, and indicates the possibility of a transcendent degree of knowledge. There is also in man an intellectual hunger for the Infinite, and a tendency towards it, i.e., towards God. This is shown by the fact that nothing created, whether in the material or the intellectual sphere, can satisfy man's desires and fulfil his ideal of goodness, knowledge and happiness. The natural knowledge of God as seen in the universe does not satisfy this high faculty of vision, this spiritual eye. We require a fuller vision of God here, and a still fuller vision hereafter, if we are to carry out our destiny and develope all the possibilities that are in us. Cultivate clearness of vision according to the indication of Our Lord: "Blessed are the clean of heart, for they shall see God".

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The Incomprehensibility of God

God is known to us with perfect certitude; at the same time we cannot now, and never shall fully understand Him. The infinite heights and the infinite depths of His nature, and the multitudinous aspects which His perfections present to us cannot be grasped and sounded by any less perfect than Himself. "The things that are of God no one knoweth but the Spirit of God" (1 Cor. ii. 11). God is incomprehensible. Man possesses the light of nature for the investigation of truth. His natural faculties, exercised upon the world around him, discover to him the existence of God and some of His attributes, His greatness, wisdom, goodness, and others. "The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, His eternal power also and divinity". But our science, while penetrating boldly into the secrets of the universe, is checked at the threshold of God's sanctuary. It is unable to analyse and catalogue the divine mysteries; it requires to be refined and elevated first by supernatural grace. God, to our natural faculties, is like a great fire beyond the horizon. We have evidence of its existence and know something of what it must be by the volumes of smoke; but we do not know of its details, and still less do we profit by its light and heat and varied power. Take care not to trust too much to natural faculties and mental cultivation in the things of God. As towards God natural science is profoundest ignorance.

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The Peace of God

The peace of God is a most profound tranquillity and repose, like the silence of untrodden mountain summits clothed with eternal snows; or like the lowest depths of the ocean, where the fierce storms that rage on the surface are unfelt, and where the turbulent industry of men can never penetrate. Nothing can equal that peace. Within the Godhead there is its perfect unity without diversity, there is immutability untouched by any changes. The will of God is not disturbed by the need of striving after anything that has to be accomplished or possessed; and nothing happens contrary to its determination. God is not like man, disturbed by the weight of responsibility or the greatness of His operations; nor by any incompetence, or weakness, or failure of His plans; nor by hesitation and doubt as to the issue of events; nor by the loss of the love and esteem which so many of mankind refuse Him; nor even by the exercise of His avenging justice when this becomes necessary. "But Thou, being master of power, dost judge with great tranquillity" (Wisd. xii. 18). In the human soul, as in heaven, God dwells not in an atmosphere of tumult, excitement, passion. Those who are eminently the abode of God are marked always by a peaceful and peace-making spirit, by contentment and joy under all circumstances. May this "peace of God which surpasseth all understanding keep your hearts and minds in Christ Jesus" (Phil. iv. 7).

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January 11, 2022

The purity of God is a negative term indicating that He is exempt from all admixture of anything inferior to Himself, from all fault, taint, imperfection; as gold is pure when it is free from all dross or alloy of inferior metals. "Thine eyes are too pure to behold evil, and Thou canst not look on iniquity". God is purity most perfect and inconceivable, in Himself, in creation, and in His decrees concerning us, His sinful creatures. Although in such close relations with material things and with sinners, He contracts no imperfection from them. There is in Him no passion or disturbance, for He is immovable in His perfect tranquillity. He is not hasty or inconsiderate, for He is never taken by surprise. He does not the smallest wrong to any, for He is perfect justice. He is not harsh or vindictive, for He is infinite mercy and love. The defects which produce sin in us have no place in God. There is no malice in Him on account of His infinite goodness; no ignorance on account of His perfect wisdom; no weakness on account of His omnipotent power. How then can men murmur against God as if any iniquity could be in Him, or His decrees, or His actions? He is not like us who are full of impurities even in our holiest actions. Ask for purity of mind and heart and body, that God may dwell in you without a rival.

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(Holy Card Heaven)

The Unity of God

The next great truth after the existence of God is His Unity. "Know that the Lord He is God, and there is no other besides Him" (Deut. iv. 35). This is a wonderful and a necessary perfection. There is a striking grandeur in the idea of a One, sole, supreme, unequalled Being. The Gentile multiplication of gods was ignoble and debased; it was destructive of the very idea of the supreme infinite God as revealed by Moses and Our Divine Lord. Sovereignty, omnipotence, infinity, perfection, independence are meaningless terms as soon as we attempt to conceive them as divided amongst a number of equal beings. Supremacy is necessarily vested in one or it does not exist. The multiplication of beings is an acknowledgment that no one of them is absolutely perfect: it is a vain attempt to make up the perfection which does not exist in any one of them. So, too, the authoritative manifestation of God in religion must be one and sole. The idea of a multiplicity of religions, all equally good, is a survival of that tendency to deterioration which expressed itself of old in polytheism. If religion be the divine system for the communication of truth and grace, it does not need to be multiplied, like the cells of an electric battery, in proportion to the increase of the circuit. Religion is a representation of God, and is the exercise of His divine action. A number of them, if they are uniform, are at variance with the supreme unity of God; if they are contradictory, they cannot be the manifestation of Him who is harmony and peace. Thank God for calling you to a Church whose unity proclaims its divine origin and its all-sufficiency.

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The Eternity of God

The Eternity of God is His infinite tenure of life. The life of God is nothing else but God; so it is incomprehensible, and can no more be represented in human words than the likeness of God can be painted in oils. For we can only conceive of existence as in time, and as having succession and duration, and we necessarily speak of all existence in corresponding language. Now, time and eternity are incommensurable terms. They are of analogous significance, as being the creature's tenure of life and God's; but they are the opposites of one another at every point. Eternity is first the simultaneous possession of life, whereas time is of successive instants. Eternity is neither past, present nor future. So St. Denis says that God never "was," for there is no past in His life; He never "will be" for there is no unrealized future before Him; and it is not to be said, in our sense, that He "is," for our present is a transient moment, gone before we enjoy its possession. However, on account of our imperfect grasp of the idea of Eternity, we are obliged to speak of God as if He had a successive life, with an indefinite past at one side "He always was;" an indefinite future at the other―"He always will be;" and a present like ours intermediate be tween the―"He is." In picturing Eternity to our minds we try to multiply durations till imagination ceases to grasp them; we think of God's existence as extending backwards and backwards out of sight and forward into the future, beyond the enormous periods of created existence. And yet all this is not the first factor of a true idea of eternity. It is even misleading, for it is an attempt to picture eternity by multiplying an element which is contradictory to eternity. Mortify your curiosity. "Seek not the things that are too high for thee, and search not into things above thy ability: . . . for it is not necessary for thee to see with thy eyes the things that are hid".

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The Baptism of Jesus - January 8th

 All men were looking for the great Messias, and He stood in the midst of them, and they knew Him not. Then He approaches humbly to be baptized, as if in penance for former sins. Thus again on commencing His active mission, as in the Circumcision and the Presentation, Our Lord ranks Himself openly among sinners and shares their punishment. 

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