1. I have God the Holy Spirit with me. He comes to me in order
that I may surrender myself to Him. Of course I cannot merge my
personality in His to the extent of having no power of my own, but
God has such infinite dominion over the heart of man that He is
able to move the will, without in any sense whatever violating its
freedom. In the liturgy of the Church there are two or three
prayers which speak about God "compelling our rebellious wills."
Now for anyone else to "compel my will" would be to destroy it as
a will, since, as even Cromwell freely confessed, "the will
suffereth no compulsion"; I cannot be made to will against my
will. That would be a contradiction, though I can be made to act
against my will, for my actions do not necessarily imply that my
will is in them. Whereas, then, no one else can move my will
without utterly destroying my moral freedom, God can, for He is
intimate to the will and moves it, not really as an external but
as an internal power. St. Thomas Aquinas repeatedly refers to this
and says over and over again the same thing, namely, that God is
so intimately united to man, and so powerful, that not only can He
move man to will, but move him to will freely by affecting, not
only the action of man, but the very mode of the action.
2. Such is man, whether in a state of grace or not, that his will
is in the hands of God, to be moved by man freely, but not so as
to exclude God's movement. Naturally enough it is far easier to
say this than to explain it. Indeed the mere statement is all that
is actually binding upon faith, and the particular explanation
favored by St. Thomas in his general acceptance of St. Augustine's
teaching, comes to us largely as of deep and abiding moment on
account of the very clear reasons given and the great authority of
his name; but in any case there is something far more special in
the guidance of the Holy Spirit sought for by the soul in its
endeavor to "live godly in Christ Jesus." It has to yield itself
to the promptings of God, be eager to catch His every whisper, and
quick in its obedience to His every call. For this to be achieved,
the first work is an emptying out of the soul. Every obstacle has
to be got rid of; any attachment to creatures that obscures God's
light has to be broken through (though not every attachment to
creatures, since unless I love man whom I see, I cannot possibly
know what love means when applied to God, nor can I suppose myself
to be able to understand or love God, whom I do not see). First,
then, to cleanse my soul by leveling and smoothing and clearing
its surface and depths.
3. Then I must yield myself into His arms. I shall not know very
often the way He wishes me to go. It may be only one step at a
time, and then darkness again; or I may be taken swiftly and
surely and openly along a clear road. That is His business, not
mine, only I must be prepared not to be able to follow always the
meaning of what He wants of me. It is not necessary at all that I
should know. If I am faithful and loyal and full of trust, things
will gradually settle themselves, and I shall at least be able to
look back and understand the significance and purpose of many
things that at first appeared accidental, and even in opposition
to the end I considered God had in view for me. Thus by looking
back I can sometimes get a shrewd idea of what is to follow; but
often it is only a guess, nothing more than that. Still,
generally, it would seem that people who surrender themselves to
God do get a sense or a feeling which leads them right and makes
them sure. It is the divine tenderness stooping to poor muddled
humanity and making it transfigured with God's own glory. The
advance, then, whether consciously grasped or not, is in due
proportion to the purity and fidelity of the soul, purity in its
act of cleansing, fidelity in its subjection to the promptings of
the Holy Spirit.