The Holy Spirit, Fire of Divine Love
Page 11
The prayer Veni, sancte Spiritus, which we used to pray in a rather individualistic way, has, for many of us, now received a more universal character. “Come, Holy Spirit!” not only to me, to our little group that is gathered here, but to all Christians.
Kindle in all of us the fire of your love, so that we may grow together and become one in you.
3
The Spirit of the Lord Fills the World
The Holy Spirit is greater than the Church. He transcends all borders.
No One Is Completely without the Holy Spirit
The Spirit is active in every person. That is why everyone who is honestly seeking the truth can reach the goal, for the Spirit is there in his searching.
The Second Vatican Council has no doubt about this.
Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life.1
In his encyclical letter, Pope John Paul II explains how the Holy Spirit helps man to discover his true nature. Without the help of the Spirit, man does not know who he is. Thanks to the Spirit, he understands his humanity in a completely new way. He realizes that he will only “fully find himself. . . through a sincere gift of himself”.2 “These words. . . can be said to sum up the whole of Christian anthropology”, adds the pope.3
The Spirit leads man into the whole truth about himself. He makes him aware of his true identity.
In an age where there is so much talk about identity and loss of identity, we ought to turn to the Holy Spirit. He is the one who can resolve our identity crises. He is our true therapist.
The Spirit Works in the Whole Cosmos
“Because the Spirit of the Lord has filled the world, and that which holds all things together knows what is said.” This text comes from the Book of Wisdom (1:7). In the same book we read: “You spare all things, for they are yours, O Lord who love the living. For your immortal spirit is in all things” (11:26, 12:1). A text on which we could meditate over and over again and never finish!
The Holy Spirit works in the entire cosmos. A line attributed to Saint Ambrose was often quoted in the Middle Ages: “All that is true, by whomever it is spoken, is from the Holy Spirit.”4 When the council speaks about a development toward a greater justice, it adds: “God’s Spirit, Who with a marvelous providence directs the unfolding of time and renews the face of the earth, is not absent from this development.”5
Irenaeus likens the Holy Spirit to a director. History is a play that is directed by him. And Pope John Paul II writes that the Holy Spirit makes all creation and all of history converge and flow together to its ultimate end, in the infinite ocean of God.6
We would do well to rediscover the totally Trinitarian perspective of reality that we find in the most ancient of the Church Fathers. They saw how the Trinity is imprinted in creation. They liked often to comment on the words of Saint Paul: “There is. . . one God and Father of us all, who is above all and through all and in all” (Eph 4:4, 6).
He who stands above everything is the Father: he is the origin, he is the Creator, not only “in the beginning” but also now.
He who works through all is the Son: he is the Logos, and it is from him that everything received its logos, its structure and meaning.
He who is in all is the Spirit: he penetrates and fills everything.
All that exists is saturated by this Trinitarian life, and therefore everything can also become a source of praise and worship.
Let me finish with a prayer by a famous theologian:
O Holy Spirit,
Let us have our home
only in your Breath.
Let us rest
only in your fire.
Let us exist
only in you.
But let us exist in you in such a way
that we become instruments
that serve you in the creation of a new kingdom,
that serve you to bring forth new life.
Let us become in you
love that can do all things,
believe all things,
hope all things
and expect all things.
Amen.
Erich Przywara, S.J., 1889–1972
NOTES
Foreword
1Saint John of the Cross, The Spiritual Canticle, stanza 37, no. 7, in The Collected Works of Saint John of the Cross, trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1979), p. 559.Back to text.
Part I
The Spirit and You
Chapter 1
1Hans Urs von Balthasar, “The Unknown Lying beyond the Word”, in Creator Spirit, trans. Brian McNeil, C.R.V., Explorations in Theology 3 (San Francisco: Ignatius Press, 1993), pp. 105–16. Back to text.
2X. Durrwell, L’Esprit Saint de Dieu (Paris: Éditions du Cerf, 1983), p. 13. Back to text.
3Comm. in Rom. 8, lect 1. Quoted in ibid., p. 122. Back to text.
4Ibid., p. 124. Back to text.
5Letter to the Romans, 7. Back to text.
Chapter 2
1Saint John of the Cross, “Romance 3”, in The Collected Works of Saint John of the Cross, trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1979), pp. 726–27. Back to text.
2Svenska Dagbladet, February 1, 1987, pt. 3 (Sunday Morning), p. 10. In an article in Facta (no. 10/88, pp. 36–39), it was stated that researchers have now discovered that mysterious phenomenon which is drawing the galaxies toward itself. It seems to be a question of a super heap complex, which lies farther beyond and consists of a larger mass than any human being is capable of imagining. This super heap complex is located in the direction of space called “the Southern Cross”, and the super complex itself is called “the Great Catcher”. Can we fail to think of another “Great Catcher” who said from the Cross that he would draw all things to himself (Jn 12:32)?Back to text.
Chapter 3
1Pope John Paul II, Encyclical Letter on the Holy Spirit in the Life of the Church and the World, Dominum et vivificantem (May 18, 1986), no. 6 (hereafter abbreviated DEV). Back to text.
2Ibid., nos. 27–28. Back to text.
3Ibid., no. 31. Back to text.
4Second Vatican Council, Pastoral Constitution on the Church in the Modern World, Gaudium et Spes (December 7, 1965), no. 36 (hereafter abbreviated GS). Back to text.
5DEV, no. 39. Back to text.
6The Church has never regarded Jesus’ words about Judas as a definitive and irrevocable judgment. She has always been conscious that God can have ways and means at his disposal that he has not revealed to us, that he can save that which no longer seems capable of being saved.
The Church has canonized many, but she has never declared anyone condemned. Hans Urs von Balthasar writes in Dare We Hope “That All Men Be Saved”?, trans. David Kipp and Lothar Krauth, 2nd ed. (San Francisco: Ignatius Press, 2014), a book whose manuscript was read by Cardinal Ratzinger, the Prefect for the Congregation of the Faith, before its original German publication, that we not only may but also ought to hope that all people will be saved. In a supplement, Short Discourse on Hell (published in the same volume of the English translation), Von Balthasar responds to the criticism that was brought about by his book in certain circles. Back to text.
Chapter 4
1Letter 211 (December 24, 1896), in Saint Thérèse of Lisieux, General Correspondence, vol. 2, 1890–1897, trans. John Clarke, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1988), p. 1038. Back to text.
2Persévérants dans la prière (Paris: Médiaspaul), 1982, p. 53. Back to text.
3The Catholic Liturgy of the Mass,
Fourth Eucharistic Prayer. Back to text.
4Stanza 36, in The Collected Works of Saint John of the Cross, trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1979), p. 414. Back to text.
Chapter 5
1The Living Flame of Love, stanza 3, no. 46, in The Collected Works ofhskip1.5ptbreak Saint John of the Cross trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1979), p. 627. Back to text.
2GS, no. 17. Back to text.
3Living Flame of Love, stanza 1, no. 12, in Collected Works, p. 583. Back to text.
4The Way of Perfection, 21, 2, trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D., The Collected Works of Saint Teresa of Avila, vol. 2 (Washington, D.C.: Institute of Carmelite Studies, 1980), p. 117. Back to text.
Chapter 6
1Fr. M. Eugene Boylan, Difficulties in Mental Prayer (Westminster, Md.: Newman Press; Dublin: M.H. Gill and Son, 1948), p. 111. Back to text.
2Those who wish to become better acquainted with Adrienne von Speyr are referred to Hans Urs von Balthasar, First Glance at Adrienne von Speyr, trans. Antje Lawry and Sr. Sergia Englund, O.C.D. (San Francisco: Ignatius Press, 1981). Back to text.
3Gisbert Greshake, Gottes Willen tun: Gehorsam und geistliche Unterscheidung, 2nd ed. (Freiburg: Herder, 1987), pp. 66–85. Back to text.
4Ascent of Mount Carmel, bk. 1, 13, 3, in The Collected Works of Saint John of the Cross, trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1979), p. 102. Back to text.
5Ibid., bk. 2, 21, 4, p. 174 (emphasis added). Back to text.
6Ibid., 22, 9, p. 182 (emphasis added). Back to text.
7Sayings of Light and Love, 41, in Collected Works, p. 670 (emphasis added). Back to text.
8Ibid., 43, p. 670. Back to text.
9Heinrich Denzinger, Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals, ed. Peter Hünermann, Robert Fastiggi, and Anne Englund Nash, 43rd ed. (San Francisco: Ignatius Press, 2012, no. 3004, pp. 601–2, and no. 3026, p. 607 hereafter abbreviated DH). Back to text.
10See Greshake, Gottes Willen, pp. 86–89. Back to text.
11Fioretti (Centro Ecumenico Nordico di Assisi, 1980), p. 43. Back to text.
12I myself have used lot casting only once in my life, and I have never regretted it. It happened when I preached at a retreat for our (Catholic) priests at Johannesgården in Gothenburg. I was about to give my last talk and had two manuscripts left in my folder: one about confession and one about the Eucharist. After much wavering back and forth, I decided to cast lots. It fell to the one on confession. After the talk, the Jesuit Father Lars Rooth, known since then through Radio Vatican and his book It Happened on the Way to Rome, came up and said that it was my best conference. He wanted to publish it in Katolsk Kyrkotidning (the Catholic Church paper), whose redaction secretary he was at the time. It became the beginning of Confession: The Sacrament of Reconciliation, which was published by our Carmelite publishing company in 1974. Back to text.
Chapter 7
1Creator Spirit, trans. Brian McNeil, C.R.V., Explorations in Theology 3 (San Francisco: Ignatius Press, 1993). Back to text.
2The Desert of the Heart: Daily Readings with the Desert Fathers, ed. by Benedicta Ward (London: Darton, Longman, and Todd, 1988; reprinted 1993), pp. 140–42. Back to text.
3The Living Flame of Love, 1, no. 9, in The Collected Works of Saint John of the Cross, trans. Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington, D.C.: Institute of Carmelite Studies, 1979), p. 582. In the same number he calls union “the feast of the Holy Spirit” that “takes place in the substance of the soul”. Back to text.
4Gun Jalmo. Back to text.
5Sju vise mästare om kärlek (Stockholm: Bonniers, 1986), p. 68. Back to text.
6I have written of this life of God in man in greater detail in my book Into Your Hands, Father, chap. 3, “Being God’s Instrument”, trans. Sr. Clare Marie, O.C.D. (San Francisco: Ignatius Press, 2011), pp. 77–105Back to text.
7Spiritual Canticle, stanza 17, in Collected Works, p. 479. Back to text.
8Living Flame of Love, stanza 4, in Collected Works, p. 579. Back to text.
9Ibid., stanzas 1 and 2, pp. 578–79. Back to text.
Chapter 8
1Saint Seraphim of Sarov, His Life, by Valentine Zander (The Fellowship of Saint Alban and Saint Sergius, 1968). Further particulars may be obtained from The Secretary, Saint Basil’s House, 52 Ladbroke Grove, London W. 11, England. Back to text.
Part II
The Spirit and the Church
Chapter 1
1Je crois en l’Esprit Saint, vol. 2 (Paris: Éditions du Cerf, Paris, 1980), p. 13. Back to text.
2The Council of Chalcedon, 451. DH 301–2 (inconfuse, indivise). Back to text.
3Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium (November 21, 1964), no. 4 (hereafter abbreviated LG). Back to text.
4Ibid., no. 7Back to text.
5Je crois en l’Esprit Saint, 2: 25. Back to text.
Chapter 2
1LG, no.15. Back to text.
2DEV, no. 2. Back to text.
3LG, no. 15. Back to text.
4Second Vatican Council, Decree on Ecumenism, Unitatis Redintegratio (November 21, 1964), no. 4 (hereafter abbreviated UR). Back to text.
5Ibid. Back to text.
6January 2, 1986. Back to text.
7Cf. Hans L. Martensen, “Økumeniske vrangforestillinger”, Katolsk Orientering, Copenhagen (June 11, 1986). Bishop Martensen was a member of the Secretariat for Unity in Rome. I have summarized his article. Back to text.
8UR, no. 14. Back to text.
9Ibid., no. 4, see also no. 16. Back to text.
10Ibid., no. 17. Back to text.
11Toledo Synod (675). DH 527. Back to text.
12DH 1300–1302. During an ecumenical service in 1981, in connection with the 1600th jubilee year of the Council of Constantinople (381), Pope John Paul II prayed together with representatives of the Orthodox faith without the Filioque. Back to text.
13Congar criticizes Karl Rahner, because after claiming that the economical Trinity is the immanent Trinity, he also adds “und umgekehrt” (and vice-versa, that is: the immanent Trinity is the economical Trinity). There is more in God than what he reveals of himself. Cf. Je crois en l’Esprit Saint, 3:37–44. Back to text.
Chapter 3
1LG, no. 16. Back to text.
2GS, no. 24 (“nisi per sincerum sui ipsius donum”). Back to text.
3DEV, no. 59. Back to text.
4PL 17:245 (“omne verum, a quocumque dicitur, a Spiritu Sancto est”). Back to text.
5GS, no. 26. Back to text.
6DEV, no. 64. Back to text.