Presence of God

Teach me, O Holy Spirit, to remain in an attitude of continual attention to Your inspirations, and of perpetual dependence upon Your impulses.

Meditation

I. St. Thomas teaches that the gifts of the Holy Spirit are given to us as a help to the virtues : dona sunt in adjutorium virtutum. This is a very meaningful expression : note that we receive the gifts to kelp the virtues, not to substitute for them. If the soul does its best, seriously applying itself to the practice of the virtues, the Holy Spirit, by means of the gifts, will complete the soul’s work. To make the gifts operative then, personal activity and application are essential. The whole Catholic tradition places them at the starting point, for if a soul is seeking God, its Beloved is seeking it much more... He attracts the soul and causes it to run after Him (J.C. LF, 3,28).

Although the assiduous practice of the virtues will not suffice to bring the soul to God, the manifestation of good will implied by this practice is very necessary. The sailor who is anxious to reach the port does not lazily wait for a favorable wind, but begins at once to row vigorously; similarly, the soul who seeks God, while waiting for Him to attract, it, does not abandon itself to indolence; on the contrary, it searches fervently on its own initiative : making efforts to overcome its faults, to be detached from creatures, to practice the virtues and to apply itself to interior recollection. The Holy Spirit perfects these efforts by activating His gifts. Thus we see how erroneous is the attitude of certain souls who remain too passive in the spiritual life, failing to exert their own initiative to advance in holiness and to meet God. These souls are wasting their time and easily exposing themselves to deception. It is necessary to take up the task vigorously, especially at the beginning of the spiritual life. Only by so doing can one hope to have the aid of the Holy Spirit.

II. Generally, at the outset of the spiritual life, the influence of the gifts, although never wanting, is rather hidden and rare. At this time, the soul’s initiative—the active exercise of the virtues and prayer—must naturally predominate. But as the spiritual life develops, according to the measure of charity, the influence of the gifts increases too. If the soul is faithful, this influence gradually becomes stronger and more frequent until the soul’s own initiative is eclipsed by it. Thus, under the direction of the Holy Spirit, the soul attains sanctity.

From the foregoing it can readily be seen why, from the very beginning, we must acquire the habit of being both active and passive in our journey toward God, making efforts, yes, but at the same time trying to be attentive and obedient to the whisperings of the Holy Spirit. In fact, if there are some souls who are too passive, there are others who err on the active side by making everything consist in their plans for spiritual reform, in their good resolutions, and spiritual exercises, as if sanctity depended solely upon their own industry. They depend too much on their own strength and too little on the help of God. Such souls run the risk of misunderstanding the inspirations of the Holy Spirit, of stifling His impulses, and consequently, of getting tired without reaching the goal. Tractability, docility, and surrender are needed : their minds must become more tractable in order to recognize the interior inspirations of the Holy Spirit; their wills must become more docile that they may carry them out. They need the spirit of surrender in order to let themselves be led by paths which are obscure, unknown, and contrary to their own liking. No one can be his own teacher of sanctity; there is only one Teacher, the Holy Spirit. To remain in His school and to be wholly dependent upon Him implies a twofold task : the active striving to correct our faults and to acquire virtue, and the interior attentiveness to His inspirations. Herein lies the true purpose of the gifts. The Lord wakeneth my ear, that I may hear Him as a master, says Isaias, The Lord hath opened my ear, and I do not resist : I have not gone back (50,4.5). This should be the interior attitude of a soul who wishes to let itself be guided by the Holy Spirit.

Colloquy

O Holy Spirit, God of love, bond of love of the Blessed Trinity, You remain with the children of men and find Your delight in them, in that holy chastity which, under the influence of Your power and attraction, flourishes on earth like the rose among thorns. Holy Spirit! Love! Show me the way that leads to this delightful goal, that path of life that ends in the field made fertile by the divine dew, where hearts burning with thirst may find refreshment. O Love, You alone know this road which leads to life and truth. In You is consummated the wonderful union of the three divine Persons of the Holy Trinity. The most precious gifts are diffused in us by You, O Holy Spirit. From You come the fertile seeds which produce the fruits of life. From You flows the sweet honey of the delights which are found only in God. Through You descend upon us the fertilizing waters of the divine blessings, the precious gifts of the Spirit.

O Holy Spirit, You are the Font for which I sigh, the desire of my heart. O overflowing ocean, absorb this stray little drop which wishes to leave itself and enter You. You are the only real substance of my heart, and I cling to You with all my might. Oh! what a wonderful union! Truly, this intimacy with You is more precious than life itself; Your perfume is a balm of propitiation and of peace.

O Holy Spirit of love, You are the most sweet kiss of the Blessed Trinity, uniting the Father and the Son. You are that blessed kiss which royal divinity gave to humanity by means of the Son of God. O sweet embrace, clasp me, a poor little speck of dust; hold me tight in Your embrace, that I may become completly united with God. Let me experience what delights are in You, O living God. O my sweet Love, let me embrace You and unite myself to You! O God of love, You are my dearest possession, and I hope for nothing, want and desire nothing in heaven or on earth but You (St. Gertrude).