2. It might seem, perhaps, that the light of faith is itself sufficient, and that no further gift were needed, since it is the very purpose of faith to make us accept this revelation of God, enlightening and strengthening the intelligence till under the dominion of the will it says: I believe. It is true that faith suffices for this, but we require something more than faith, or at least if we do not absolutely require more, we shall progress more rapidly and further when we are not only able to believe but to understand. In every article of faith there is always something which is mysterious or hidden, some obscurity due not to the entanglement of facts, but to the weakness of the human mind. Of course this must to some extent always exist, for man can never hope to comprehend God till by the beatific vision he sees Him face to face; but a good deal of the obscurity can be lifted by the mere operation of the mind under the light of God, not arising purely from study, but from the depth of love enkindled by God. It is a commonplace in the lives of the saints that without instruction they do yet manage to learn the deep mysteries of God; the same is true of many simple souls whom we meet from time to time in the world. They not only believe, but penetrate the truths of faith.
3. Here, then, I have ready to hand a most useful gift of God. I desire not only to believe, but to absorb and to penetrate the mysteries of God. I want to taste to the full the meaning of life as a whole, to develop every power that lies in me, to make the truths of revelation blossom out ever more fully, till their hidden and mystical significance becomes gradually more clear. The pages of Holy Scripture are full of instruction, but they will not yield up their secrets save to a soul attuned by God. That can be effected by the gift of understanding. I shall find by its means that these treasures are inexhaustible, that from mere abstract teaching the sayings of the Master and His Apostles become full of practical meaning, that all life about me takes on a new and richer significance. History and social life open their doors to whoever has this blessed gift, and it becomes clearly seen that their maker and builder is God. The dullness of souls who will not believe, or only believe and then stop short, becomes painful to note and bothersome to put up with, but this is the price one has to pay for so fine a vision. By this, then, we peer into the depths of faith, and find them gradually and steadily growing more and more clear and penetrable.
[WISDOM]
1. All writers on the gifts of the Holy Ghost place wisdom as the highest gift of all. It takes this high position partly because its work is done in the intelligence, which is man's highest power, and partly because it is that highest power occupied to its highest capacity. Like knowledge and understanding, its business is to make us see God everywhere, in the material and spiritual creation of God, in the concrete facts of existence, and in the revealed truths of faith. It produces in a soul a sense of complete certainty and hope. Hence it is sometimes described as neighbor to hope; indeed, its finest side is often just that determined and resolute conviction with which the soul rises superior to every possible disaster, and is prepared to brave every contingency in its sureness of God's final power and the efficacy of His will. It comes closer, therefore, to God Himself than do either understanding or knowledge. These do, indeed, enable the soul to be continuously conscious of the divine presence, of God immanent as well as transcendent, God in the heart of the world as well as wholly above the world, and they affect this consciousness by enabling the soul to see Him everywhere. They lift the veil. They show His footprints. They trace everywhere the marks of His power, wisdom, love. But it is noticeable that they lead to God from the world. I see a flower, and by the gift of knowledge I am immediately aware of the author of its loveliness; by understanding I perceive with clearness the wonder of God's working in the world. By them I lift my eyes from earth to Heaven, by wisdom I look from Heaven to see the earth.
2. Wisdom, therefore, implies an understanding of the world through God, whereas knowledge and understanding suppose a perception of God through the world. Wisdom takes its stand upon causes, the other two on effects. They work from creatures to Creator; wisdom looks upon all the world through the eyes of God. Consequently the effect of wisdom is that the soul sees life as a whole. Matter and truth are to it no longer separate planes of thought, but one. There is at once no distinction between them in the eyes of God, for both are manifestations of Himself and creatures of His making. Hence the soul that is dowered with wisdom climbs up to God's own height, and looking down upon the world sees it "very good," noticing how part fits in with part, and how truths of faith, and truths of science and sunset, and flower and Hell, are linked one with another to form the pattern of God's design. Each has its place in the divine economy of God's plan, each is equally of God, equally sharing in His purposes, though some more than others able to express God better. The effect, then, is largely that the whole of life is co-ordinated, and equality, fraternity, liberty, become not the motto of a revolution, but of the ordered government of God.
3. The opposite to this gift is folly, for a man who fails in wisdom loses all true judgment of the values of human life. He is perpetually exchanging the more for the less valuable, bestowing huge gifts in just barter, as he imagines, for what is merely showy and trivial. Not by causes, but by effect does he consider life and its activities. The wise man, then, estimates everything by its highest cause. He compares and discovers, gleans the reason of God's providence, its purpose, its fitness. First principles are his guide, not the ready and practical proverbs that display the wit and worldly wisdom of the lesser man. Eternity becomes of larger moment than time, since time is merely for eternity. God's law is more convincing than man's, for man's enactments are not laws at all when they come in conflict with divine commands. Faith is so deeply in him that he judges between propositions, and discovers truth against heresy. He has climbed to the heights of God and sees all the world at his feet, and knows it as God knows it, the world and its Lord and the glory of it.
[COUNSEL]
1. The fourth gift that perfects the intelligence acts rather as a moderating than as a stimulating influence. The soul is often impetuous in its decisions, moved by human feelings and passions, urged by desire, love, hatred, prejudice. Quickly stirred to action, it dashes into its course without any real attention to, or understanding of, its better wisdom. Frequently in life my lament has to be that I acted on the impulse of the moment. There is so much that I am sorry for, not merely because now I see what has actually resulted, but because even then I had quite sufficient reason to let me be certain what would result. I was blind, not because my eyes could not have seen, but because I gave them no leave to see. I would not carefully gaze at the difficulties, not puzzle out in patience what would most likely be the result. Even my highest powers are often my most perilous guides, since, moved by generosity, I engaged myself to do what I have no right to perform, and find that I have in the end been generous not only of what is my own, but sometimes of what belongs to another, not as though I deliberately gave away what belonged to another, but just because I had no deliberation at all. I need, then, the Holy Spirit of God to endow me with the gift of counsel which corresponds to prudence.
2. Now prudence, which counsel helps and protects, is eminently a practical gift of God, not so high as wisdom, not so wonderful in the beauty of its vision as knowledge or understanding, yet for all a most important and homely need. The other intellectual gifts of the Spirit are more abstract. They give us just the whisper of God that enables us to see the large ways of God in the world. They give, in consequence, the great principles that are to govern us in life. Hence their importance is very great. We do so seriously need to know by what principles we are to measure life's activities, on what basis to build up the fabric of our souls, to be sure that God's laws are very clearly and definitely made manifest to us. But, after all, that is only one-half of the difficulty, for even after I know the principles of action, I have still the trouble, in some ways more full of possibilities of mistake, of applying them to concrete experience. I know that sacrifice is the law of life, I know that meekness overindulged may be cowardice, I know that I may sin by not having anger; that is all evident, a series of platitudes. But here, and now, have I come to the limit of meekness? Must I manifest my angry protests? Am I obliged to attend to my own needs and renounce the idea of sacrifice? There daily are questions that puzzle, torture, bruise me with scruples.
3. Just here, then, I have intense need for this practical gift of God in order with nicety and precision to apply principles to concrete cases; often I am precipitate or perhaps dilatory. I am in a hurry or cannot make up my mind—shall I answer those who attack me, or shall I be silent? Our Lord was silent and made answer by turns. Counsel, then, is my need from God, the instinct whereby a practical judgment is quickly and safely made. All the more have I a tremendous need for this if my life is full of activity, if pressure of work, or social life, or the demands of good and useful projects, or the general tendency of my family surroundings, make my day crowded and absorbed, for the very combined and concentrated essence of life will need some exceedingly moderate influence to produce any sense of balance or proportion in my judgment. The people about me I notice to become more and more irritable, mere creatures of impulse. I feel some such malign influence invading the peaceful sanctuary of my soul, disturbing its even outlook on things, driving out my serene calm. I must anchor on to this gift of God, become prudent, detached, filling the mind with the counsel of the Holy Spirit.