VII-b

How can the inner man be born in God, when the outer man abides not in the following of Christ, in self-mortification and in suffering, for there is no being born of God, except through Christ. Love is the fulfilling of all commands; therefore however much man strives to reach this freedom, the body can never quite attain thereto, and must be ever in conflict. Seeing that good works are the witness of the Holy Ghost, man can never do without them. The aim of man is not outward holiness by works, but life in God, yet this last expresses itself in works of love. Outward as well as inward morality helps to form the idea of true Christian freedom. We are right to lay stress on inwardness, but in this world there is no inwardness without an outward expression. If we regard the soul as the formative principle of the body, and God as the formative principle of the soul, we have a profounder principle of ethics than is found in Pantheism. The fundamental thought of this system is the real distinction between God and the world, together with their real inseparability, for only really distinct elements can interpenetrate each other. The inner work is first of all the work of God’s grace in the depth of the soul which subsequently distributes itself among the faculties of the soul, in that of Reason appearing as Belief, in that of Will as Love, and in that of Desire as Hope. When the Divine Light penetrates the soul, it is united with God as light with light. This is the light of faith. Faith bears the soul to heights unreachable by her natural senses and faculties. As the peculiar faculty of the eye is to see form and colour, and of the ear to hear sweet tones and voices, so is aspiration peculiar to the soul. To relax from ceaseless aspiration is sin. This energy of aspiration directed to and grasping God, as far as is possible for the creature, is called Hope, which is also a divine virtue. Through this faculty the soul acquires such great confidence that she deems nothing in the Divine Nature beyond her reach. The third faculty is the inward Will, which, always turned to God like a face, absorbs to itself love from God. According to the diverse directions in which redemptive Grace through the Holy Spirit is imparted to the different faculties of men, it finds corresponding expression as one of the Spirit’s seven gifts. This impartation constitutes man’s spiritual birth which brings him out of sin into a state of grace while natural birth makes him a sinner. As God can only be seen by His own light, so He can only be loved by His own love. The merely natural man is incapable of this, because nature by itself is incapable of responding to the Divine Love and is confined within its own circle. Therefore it is necessary for Grace, which is a simple supernatural power, to elevate the natural faculties to union in God above the merely temporal objects of existence. The possibility of love to God is grounded in the relative likeness between man and God. If the soul is to reach its moral goal, i.e. Godlikeness, it must become inwardly like God through grace, and a spiritual birth which is the spring of true morality. The inner work that man has to do is the practical realization of Grace: without this, all outward work is ineffectual for salvation. Virtue is never mere virtue, it is either from God, or through God, or in God. All the soul’s works which are to inherit an everlasting recompense must be carried on in God. They are rewarded by Him in proportion as they are carried on in Him, for the soul is an instrument of God whereby He carries on His work. The essence of morality is inwardness, the intensity of will from which it springs, and the nobleness of the aim for which it is practiced.