The eleven disciples went to Galilee,The Trinity is an unfathomable mystery. Much has been written of Our Triune God's unity in trinity. Today I'd like to focus on a humbler mystery, more suited to my station. Our Lord tells us today that He is with us "always, until the end of the age." But we don't always feel that He is, do we? Well, it says of the disciples here that
to the mountain to which Jesus had ordered them.
When they all saw him, they worshiped, but they doubted.
Then Jesus approached and said to them,
"All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with you always, until the end of the age."
they worshipped,Consider that. Although they doubted, they worshipped anyway. And Jesus approached.
but they doubted.
Then Jesus approached....
In his Pensées, in the section on "the means of belief," Pascal warns of
Two extremes: to exclude reason, to admit reason only.Reason only is insufficient:
The reason acts slowly, with so many examinations, and on so many principles, which must be always present, that at every hour it falls asleep, or wanders, through want of having all its principles present. Feeling does not act thus; it acts in a moment, and is always ready to act. We must then put our faith in feeling; otherwise it will be always vacillating.Indeed, Pascal admonishes us that
It is superstition to put one's hope in formalities; but it is pride to be unwilling to submit to them.Why? Because
The external must be joined to the internal to obtain anything from God, that is to say, we must kneel, pray with the lips, etc., in order that proud man, who would not submit himself to God, may be now subject to the creature.By contrast,
Other religions, as the pagan, are more popular, for they consist in externals. But they are not for educated people. A purely intellectual religion would be more suited to the learned, but it would be of no use to the common people. The Christian religion alone is adapted to all, being composed of externals and internals. It raises the common people to the internal, and humbles the proud to the external; it is not perfect without the two, for the people must understand the spirit of the letter, and the learned must submit their spirit to the letter.And that is the secret of how the doubting worshipper makes straight a path for Jesus to approach:
For we must not misunderstand ourselves; we are as much automatic as intellectual; and hence it comes that the instrument by which conviction is attained is not demonstrated alone. How few things are demonstrated? Proofs only convince the mind. Custom is the source of our strongest and most believed proofs. It bends the automaton, which persuades the mind without its thinking about the matter. Who has demonstrated that there will be a to-morrow, and that we shall die? And what is more believed? It is, then, custom which persuades us of it; it is[Pg 74] custom that makes so many men Christians; custom that makes them Turks, heathens, artisans, soldiers, etc. (Faith in baptism is more received among Christians than among Turks.) Finally, we must have recourse to it when once the mind has seen where the truth is, in order to quench our thirst, and steep ourselves in that belief, which escapes us at every hour; for always to have proofs ready is too much trouble. We must get an easier belief, which is that of custom, which, without violence, without art, without argument, makes us believe things, and inclines all our powers to this belief, so that out soul falls naturally into it. It is not enough to believe only by force of conviction, when the automaton is inclined to believe the contrary. Both our parts must be made to believe, the mind by reasons which it is sufficient to have seen once in a lifetime, and the automaton by custom, and by not allowing it to incline to the contrary. Inclina cor meum, Deus.You cannot reason your way to faith. That is not because the Faith is false, but because you are blind.
In his discussion (ST, IIa-IIae, Q.153, art. 5) of the "daughters of lust," Aquinas instructs us that
When the lower powers are strongly moved towards their objects, the result is that the higher powers are hindered and disordered in their acts. Now the effect of the vice of lust is that the lower appetite, namely the concupiscible, is most vehemently intent on its object, to wit, the object of pleasure, on account of the vehemence of the pleasure. Consequently the higher powers, namely the reason and the will, are most grievously disordered by lust.
Now the reason has four acts in matters of action. First there is simple understanding, which apprehends some end as good, and this act is hindered by lust, according to Daniel 13:56, "Beauty hath deceived thee, and lust hath perverted thy heart." On this respect we have "blindness of mind." The second act is counsel about what is to be done for the sake of the end: and this is also hindered by the concupiscence of lust. Hence Terence says (Eunuch., act 1, sc. 1), speaking of lecherous love: "This thing admits of neither counsel nor moderation, thou canst not control it by counseling." On this respect there is "rashness," which denotes absence of counsel, as stated above (Question 53, Article 3). The third act is judgment about the things to be done, and this again is hindered by lust. For it is said of the lustful old men (Daniel 13:9): "They perverted their own mind . . . that they might not . . . remember just judgments." On this respect there is "thoughtlessness." The fourth act is the reason's command about the thing to be done, and this also is impeded by lust, in so far as through being carried away by concupiscence, a man is hindered from doing what his reason ordered to be done. [To this "inconstancy" must be referred.] [The sentence in brackets is omitted in the Leonine edition.] Hence Terence says (Eunuch., act 1, sc. 1) of a man who declared that he would leave his mistress: "One little false tear will undo those words."
On the part of the will there results a twofold inordinate act. One is the desire for the end, to which we refer "self-love," which regards the pleasure which a man desires inordinately, while on the other hand there is "hatred of God," by reason of His forbidding the desired pleasure. The other act is the desire for the things directed to the end. With regard to this there is "love of this world," whose pleasures a man desires to enjoy, while on the other hand there is "despair of a future world," because through being held back by carnal pleasures he cares not to obtain spiritual pleasures, since they are distasteful to him.It might be objected, Aquinas anticipates
that the daughters of lust are unfittingly reckoned to be "blindness of mind, thoughtlessness, inconstancy, rashness, self-love, hatred of God, love of this world and abhorrence or despair of a future world." For mental blindness, thoughtlessness and rashness pertain to imprudence, which is to be found in every sin, even as prudence is in every virtue. Therefore they should not be reckoned especially as daughters of lust.but Aquinas replies that
According to the Philosopher (Ethic. vi, 5), intemperance is the chief corruptive of prudence: wherefore the vices opposed to prudence arise chiefly from lust, which is the principal species of intemperance.Now, perhaps lust is not your besetting sin. Excellent. Nevertheless, unless Our Lord or His Mother is reading my blog now, you, dear reader, are a sinner. And sin, via the body, via the will, darkens the intellect.
What worship does, via the body, via the will, is create in you a docile heart, by which Christ, Our Liberator, may enlighten the intellect. You cannot completely reason your way to the Faith, because without the grace of Faith, your mind remains in darkness. The preambles of faith can lead you--and should lead you--to the precipice. But then you must leap.