THE COMMUNION OF SAINTS
Meanwhile see how the map of life grows in the light of this fact of the Church. We have to live our lives not as isolated units, but as members of
a living thing, united organically with Christ
and with all men, living and dead, who are in the love of God. This is the full force of the Communion
of Saints--the oneness of all men in Christ.
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THE DOCTRINE OF THE TRINITY
Thus the doctrine of the Trinity, at first seen only as a sheer
challenge to Faith grows steadily more luminous to the mind which accepts it and
comes humbly to the study of what the Church has seen in it. This truth that
the Godhead is absolutely one essence, one single concrete Something: yet that
there are three Persons owning the one Nature--the one self-same identical
Nature: this truth not only grows more luminous as the ideas of Person and Nature are
studied, as the relation of Father and Son and the Spirit proceeding from both
is meditated on; but throws a flood of light on the whole of our understanding of life.
The doctrine that in the unity of the Godhead there are three
Persons truly distinct is the Supreme mystery revealed by Christ. Beyond it is
no further mystery, for it deals with the innermost life of God. In a sense, man
need never have been taught it apart from the Incarnation: for it is God in His
unity who acts in relation to created beings, the threefold Personality being a
fact of His own inner life, of His own internal activity, of that
activity which remains within His own nature and does not directly affect the beings
He has created. But it is a property of love that it wants not only to know but also to be
known by the person loved. God loving us, wants us to know Him in His deepest and
most secret life,
and so gives us here upon earth a glimpse of that truth which it is man's
proper destiny to spend eternity in contemplating. And, apart from that desire of
God's to be known by man, the distinction of Persons has in fact a direct
bearing on man's life since it was the Second Person, and not God in His
threefold Personality, who became man for our salvation.
It is the supreme mystery in a double sense: it deals with the
highest truth: and it is most inaccessible to the created mind. Yet certain
elements of it can be grasped by us.
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In thus setting down some of the elements of what God has revealed
to us of His own innermost life, it is clear that the mystery remains,
but it is mystery in the sense indicated earlier in this chapter--the
reconciliation remains invisible to us, but it is rather the invisibility that
comes from too much light than from sheer darkness. Thus it is an
invitation to the mind. Already, the mind is freed by it from the awful weight
of God conceived as solitary in infinity, with no adequate object of His infinite
love.
And new richness comes into our contemplation of human nature: thus human
fatherhood is an immeasurably greater thing as a shadow of the Divine
Fatherhood than it could ever be in its own right: the human soul is only the more
like to God for its faculties of intellect and will, since in God Thought and Love not
only exist, but subsist as Persons: and the Unity of the Church takes on a new immensity
when Christ proposes as its model the Unity of the Triune God.
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