The Holy Spirit is God’s Gift to You

The Holy Spirit is God's Gift to YouThe Holy Spirit is God's Gift to You

Not simply to possess us does the Holy Spirit live in us, but also to be is in possession of us, to be ours. For compassion must dominate, as well as be dominated. 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 stupendous geniu of love.

Almost every time that Sacred Scripture speaks of the mission of the Holy Spirit in our minds, 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 affection us: “God so adored the world countries that He held His only-begotten Son.” It is characteristic of love to give endows, but the first talent, the gift par excellence, is love itself. The Holy Spirit is the Love of God; therefore He is the Gift of God. God dedicated His Son to us through love; consequently, that inexpressible gift is through the first Gift, through the Gift of all gifts.

Now, to the giving on the part of God fits wealth on our part. 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 endowment granted on man.”

Have we was just thinking about what belonging of the Gift of God signifies in our souls? Have we thought of the gues meaning of that rigorously precise word: “The Holy Spirit is ours”? Possession is proper to desire. In its first stage, it is a desire of wealth; excellent adoration is the joy of property, and enjoy that is consummated is the abyss of possession.

Such articles is from Archbishop Martinez’s True Devotion to the Holy spirit. Click image to learn more.

Divine Love

In earthly adoration, how imperfect, how transitory, how inconstant our owned is!

In divine charity, nonetheless, the one who is loved is necessarily dominated and with a more profound intimacy than we are familiar, and so unchangingly — on God’s part ever, and on ours when love reaches its purity — that St. Paul yells, “I am sure that neither demise , nor soul , nor angels , nor principalities , nor things display , nor things to come , nor superpowers , nor meridian , nor profundity , nor any other creature will be able to separate us from the ardour of God, which is in Christ Jesus our Lord.”

The soul in mercy has this ineffable intimacy with the three Beings 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 intimacy with God is forgivenes, as St. Thomas coachs: “By the gift of consecrating prayer the rational creature is perfected so that it can freely use not only the procreated talent itself, but experience likewise the divine Person Himself; and so the invisible duty takes neighbourhood according to the gift of ordaining goodnes; and yet the deduce Person Himself is given.”

But grace is only the root. The immediate reason why any of the discern People commits Himself to us is a gift which emanates from grace and which our being adapts with the Person we possess. “The soul is impelled like to God by mercy. Hence, for a divine Person to be sent to anyone by grace, there must needs be a likening of the soul 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 benevolence. We dominate God because He devotes Himself to us, but His first Gift is the Holy Spirit.

Our first intimacy, then, is with the Holy spirit. This does not mean that we can possess one deduce Person without dominating the others, for They are inseparable; but, according to the order of appropriation, we retain 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 interest, is provided to his oaths an admirably profound implication: through goodnes, the feeling not only can use the originated talent freely, but can also enjoy the perceive Person.

Love and Possession

We have said that possession is the ideal of affection: mutual, excellent, braving hold. God, in cordial us and permitting us to enjoy Him, divinely filled this exigency of desire: He wished to be ours, and He cared us to be His. But this possession is not superficial and transient, as in human love. It is something very serious, very profound and lasting.

God renders Himself to us with feeling and vehemence, with the deep truth of His infinite love. He does not live 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 leaves Himself to us, delivers Himself to us, compiles 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 give 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 joy which we carry within our feelings whenever we wish to, for what is ours is ours to dispose of. The Gift that shall be granted to us, which we own, is ours, and we are to be able to freely make use of God. The sweet friendlines with which the saints discuss God, as well as their self-confident boldness in drawing near to Him, lure our scrutiny. There is nothing strange about it. The wonderful, the amazing, thing is that God enjoys the americans and that He wants to be loved by us. The respite is the logical cause of that ardour, because, as Lacordaire has so profoundly said, “For in Heaven and on earth, cherish has but one refer, one center, one principle . . . . ” From the moment in which God determined to love, He became ours. What is strange about our employ freely and trustingly that who is accountable to us?

To enjoy God is to know Him and to adore Him. But it is not just any sort of knowledge or all kinds of adore that gives this exhilaration. It is the intimate knowledge that infiltrates His truth and the profound adoration that unites us with His sovereign goodness. For us to attain such a lore and such a love, our own persuasivenes is not sufficient; we need to receive from God Himself His talents: 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 gues People are inseparable, those deduce euphoriums are also intimately bound together. Intimate knowledge causes cherish; profound adoration is a source of light-footed. Whoever enjoys the Son and the Holy Spirit attains to the joy of the Father, propelling himself, so to speak, into the bosom of stupendou tenderness, into the ocean from which all good proceeds.

“If thou didst know the Gift of God! ” said Jesus to the Samaritan woman. If merely we knew the treasures that are hidden in the higher life of the mind, the wealth of that gues macrocosm into which the Gift of God pioneers us! The world cannot receive these holy realities , nor does it even believe them, because “it neither participates nor knows” the Gift of God. But from how many people that could know the divine Gift are God’s wonders secreted!

Undoubtedly, that full participation in the Word and in the Holy Spirit that becomes us know Him closely and adoration Him intensely, is sanctity, is uniting. But barely does the life of grace begin in people when God pays His endowments to them and they begin to find their euphorium in Him. The spiritual life is always greatly the same from the beginning until the splendour of its full flowering.

Before the person reaches the maturity of solidarity, it owns the Gift of God, but as one possessing a treasure whose appraise is unknown and whose advantages cannot be fully experienced immediately. This imperfect spiritual life is the true life, but it does not yet have full consciousness nor full hold of itself. There are such heavy darkness in the understanding! There is still such a mixture of earthly desires in the heart! The spirit is so bound to men! It does not know what it dominates , nor has it the holy liberty of the children of God to face-lift its backstages and soar aloft to the enjoyment of Him.

This is precisely the work of the Holy Spirit in beings: to bring to holy maturity, to happy plenitude, that seed of live which He Himself situated in them.

The spiritual life is the reciprocal possession of God and the being, because it is essentially their mutual adore. When the Holy Spirit possesses a mind perfectly, and the person reaches the full owned of the Gift of God, this is union, perfection, sanctity.

Then the spirit participates in such a way in the gues Word, and in the Love that advances from the Word, that it can freely know God with an intimate and genuine knowledge, and adoration Him with a true-blue and profound kindnes. Then the being belongs utterly to God, and God to the soul. Then God works in the someone as one would work in that which belongs to him altogether, and the someone enjoys God with confidence, with liberation, with the sweet friendship that we use with our own.

If exclusively we knew the Gift of God! If only we knew the goodness and love of God, and the joy and riches that are contained for us in this profound invocation of the Church: Gift of God Most High!

This article is from a period in Archbishop Martinez’s True Devotion to the Holy spirit. It is available from Sophia Institute Press.

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