By Henry Aloysius Barry
Any pretence, of course, of setting up any such thing as inquiry into the mysteries of God-head, with only reason's pale and feeble ray to guide our footsteps, or, any effort to accomplish their demonstration, under the patronage of merely philosophical instruments or data, is, we ought to remark at the outset, a most highly reprehensible project.
However, on the other hand, if we take for granted a deep anchorage of faith in such mysterious sublimities and a suitable christian disposition, commendation is in order for one, who, relying on the instruments of faith, solely, delves into them in search of the treasure of knowledge. Their devout spirit-flights of the Fathers, in meditative mood, photographed in their words, go to inform us that such inquiry is not merely blameless, but, rather, a very praiseworthy deportment. The Trinity exhales mystery on all sides and, like a vapor-bath, drives the corruption from the soul. When we bear in mind the disabilities of the human mind and put this in concert with the corresponding characteristics of human language, especially in relation to the cavernous truths of Godhead, our one hope must consist in our discovering accidents and merely intentional likeness to the thing, but never, at all, the real, intrinsic, substantial mystery itself, which, for all that, we somewhat vainly, though reverently, have aspired to gauge and express. (Franz. De. Deo Trine, p. 410.) In the glare of the sanctuary lamp are we to study such depths,—"I study that I might know this thing, it is a labor in my sight. Until I go into the sanctuary of God, and understand concerning their last end." (lxxii, 16, 17.)
Ah! clearly has the prophet-poet touched, in these words, the key-note of the art of understanding mysteries. The saints have sought out invariably the things of God, with a devout purpose and not to "set their mouth against heaven." They have, besides, never failed in remembrance of what David has said, that "The Lord is a great God and a great King, above all gods." (Ps. xciv, 3.) —"Blessed is the people that knoweth jubilation. They shall abide in the light of Thy countenance." (Psalm lxxxviii, 16.) Let us as invariably seek out God as saints, with a right motive, namely, and we, like our reverend Fathers, shall be rewarded with pure knowledge and gladness: "Thou spokest in a vision to Thy saints," said David. (Verse 20.)—"Light is risen to the just, and joy to the right of heart." (Psalm xcvi, 11)
Alone, the human mind seeks in vain. God veils from the high-minded the things which He unveils before the eyes of His "little ones,"—"What Thou givest to them, they shall gather up; and when Thou openest Thy hand, they shall be filled with God." (Psalms ciii, 23.)—"The clouds and darkness are round about him." (Psalms xcvi, 2.) Enter the depths of Godhead with profound self sufficiency, puffed up with scientific pride; tread the hidden paths and the dark ways of heaven with the candle-glimmer of our own wretched and convalescent powers, and we shall be lost in the labyrinth of the deep and be confounded in its dark by-ways.—"If Thou turnest away Thy face, they shall be troubled. Thou shalt take away their breath and they shall fail and shall return to dust." The practical usefulness, however, of a meditative study of Godhead has been impressively and comprehensively asserted by St. Augustine. "The human mind," says this saint, "develops a fuller likeness to the Trinity when it knows and loves God than when it knows and loves itself."
The broader and deeper our knowledge of God, the more shall our love ascend God-ward and our souls become God-like, the deeper, broader, solider, the higher, firmer and purer will be our love, the more Divine-like will be our spiritual character. Having gotten down to it, at last, we would now proceed to consider what is meant when we use the designation, Holy Ghost! By such designation, we mean the third Person of the august Trinity. In a broader, more general or natural sense, a spirit is a tenuous, volatile, airy or vapor-like substance; the idea of breath or a current of air finds itself expressed by this word. Motion is, effectively, life. The force which sways, excites or prompts to action, is what we term and speak of as spirit, for, this is what is called "putting life into one." Does it urge us to good and enthuse us with the better emotions and sentiments, it is the good spirit. Does it waken passion and excite to violence, the impellant is a bad spirit, and, of such a kind would be the mythical Baresark. God is behind all the good impulses; the devil is the sire of the wicked, "and the spirit of the Lord was in him," (Judges, iii, 10;) that is to say, in Othoniel, "The spirit of the Lord came upon Gideon." (vi, 34.) "The spirit of the Lord came upon Jepthe." (xi, 29.) "The spirit of the Lord came upon Sampson." (xvi, 6.) When there is no movement whatever of the body, death is pronounced, life has departed.
