Theology post (Late again)

I am enjoying this part of Aquinas’ Summa Theologica. I think he overuses the term "lover" because he was chaste — he sought the higher love of God not the arms of his inamorata. Those of us who are married agree with much of what he says, but there is an undercurrent of desire which is not present in friendship.

In marriage, your life, your fortune and your honour are shared. You have skin in the game.

ON THE EFFECTS ATTRIBUTED TO THE HOLY SPIRIT IN THAT HE MOVES THE CREATURE TO GOD

1 One must now answer the arguments previously given, those in which the conclusion seemed to be that the Holy Spirit is a creature, and not God.

2 First, indeed, this appears to be especially proper to friendship: really to converse with the friend. Now, the conversation of man with God is by contemplation of Him, just as the Apostle used to say: “Our conversation is in heaven” (Phil. 3:20). Since, therefore, the Holy Spirit makes us lovers of God, we are in consequence established by the Holy Spirit as contemplators of God. Hence, the Apostle says: “But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord” (2 Cor. 3:18).

3 It is also a property of friendship that one take delight in a friend’s presence, rejoice in his words and deeds, and find in him security against all anxieties; and so it is especially in our sorrows that we hasten to our friends for consolation. Since, then, the Holy Spirit constitutes us God’s friends, and makes Him dwell in us, and us dwell in Him (as was shown), it follows that through the Holy Spirit we have joy in God and security against all the world’s adversities and assaults.

And so we read in the Psalmist: “Restore unto me the joy of your salvation and strengthen me with your lordly Spirit” (Ps. 50:14); and in Romans (14:17): “The kingdom of God is not meat and drink; but justice, and peace, and joy in the Holy Spirit”; and in Acts (9:31): “The church had peace and was edified, walking in the fear of the Lord, and was filled with the consolation of the Holy Spirit.” For this reason, too, our Lord calls the Holy Spirit the Paraclete, that is, Comforter, in John (14:26): “But the Paraclete, the Holy Spirit,” and so forth.

4 Similarly, too, it is proper to friendship to consent to a friend in what he wills. Of course, the will of God is set forth for us by His precepts. Therefore, it belongs to the love by which we love God that we fulfill His commandments, as the Word in John (14:15) says: “If you love Me, keep My commandments.” Hence, since we are established as God’s lovers by the Holy Spirit, by Him, too, we are in a way driven to fulfill the precepts of God, as the Apostle’s word goes: “Whosoever are led by the Spirit of God, they are the sons of God” (Rom. 8:14).

5 For all that, one must bear in mind that the sons of God are driven not as slaves, but as free men. For, since he is free who is for his own sake, we do that freely which we do of our very selves. But this is what we do of our will, but what we do against our will we do not freely but as slaves: be the violence absolute, as when the whole principle is extrinsic, with the sufferer contributing nothing—for instance, a man is pushed into motion, or be the violence mixed with the voluntary—for instance, when one wishes to do or to suffer what is less contrary to his will to avoid what is more contrary to it.

But the Holy Spirit so inclines us to act that He makes us act voluntarily, in that He makes us lovers of God. Therefore, the sons of God are impelled by the Holy Spirit freely out of love, not slavishly out of fear. Hence, the Apostle says: “You have not received the spirit of bondage again in fear, but the Spirit of adoption of sons” (Rom. 8:15).

If we do not want to love God, we will remain feeling we are good, reasonable, but with a few vices: pedacillos really. But that is not the case. It is only through the workings of God that we wish to seek him, and that is the working of the spirit.

Our Canon Lawyer, exiled to Geneva, is clear on this.

1. THE nature of man, in both parts of his soul–viz. intellect and will–cannot be better ascertained than by attending to the epithets applied to him in Scripture. If he is fully depicted (and it may easily be proved that he is) by the words of our Saviour, "that which is born of the flesh is flesh," (John 3:6), he must be a very miserable creature. For, as an apostle declares, "to be carnally minded is death," (Rom. 8:8), "It is enmity against God, and is not subject to the law of God, neither indeed can be." Is it true that the flesh is so perverse, that it is perpetually striving with all its might against God? that it cannot accord with the righteousness of the divine law? that, in short, it can beget nothing but the materials of death? Grant that there is nothing in human nature but flesh, and then extract something good out of it if you can. But it will be said, that the word flesh applies only to the sensual, and not to the higher part of the soul. This, however, is completely refuted by the words both of Christ and his apostle. The statement of our Lord is, that a man must be born again, because he is flesh. He requires not to be born again, with reference to the body. But a mind is not born again merely by having some portion of it reformed. It must be totally renewed. This is confirmed by the antithesis used in both passages. In the contrast between the Spirit and the flesh, there is nothing left of an intermediate nature. In this way, everything in man, which is not spiritual, falls under the denomination of carnal. But we have nothing of the Spirit except through regeneration. Everything, therefore, which we have from nature is flesh. Any possible doubt which might exist on the subject is removed by the words of Paul (Eph. 4:23), where, after a description of the old man, who, he says, "is corrupt according to the deceitful lusts," he bids us "be renewed in the spirit" of our mind. You see that he places unlawful and depraved desires not in the sensual part merely, but in the mind itself, and therefore requires that it should be renewed. Indeed, he had a little before drawn a picture of human nature, which shows that there is no part in which it is not perverted and corrupted. For when he says that the "Gentiles walk in the vanity of their mind, having the understanding darkened being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart," (Eph. 4:17, 18), there can be no doubt that his words apply to all whom the Lord has not yet formed anew both to wisdom and righteousness. This is rendered more clear by the comparison which immediately follows, and by which he reminds believers that they "have not so learned Christ" these words implying that the grace of Christ is the only remedy for that blindness and its evil consequences. Thus, too, had Isaiah prophesied of the kingdom of Christ, when the Lord promised to the Church, that though darkness should "cover the earth, and gross darkness the people," yet that he should "arise" upon it, and "his glory" should be seen upon it (Isaiah 40:2). When it is thus declared that divine light is to arise on the Church alone, all without the Church is left in blindness and darkness. I will not enumerate all that occurs throughout Scripture, and particularly in the Psalms and Prophetical writings, as to the vanity of man. There is much in what David says, "Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity," (Ps. 62:10). The human mind receives a humbling blow when all the thoughts which proceed from it are derided as foolish, frivolous, perverse, and insane.
2 In no degree more lenient is the condemnation of the heart, when it is described as "deceitful above all things, and desperately wicked," (Jer. 17:9). But as I study brevity, I will be satisfied with a single passage, one, however, in which as in a bright mirror, we may behold a complete image of our nature. The Apostle, when he would humble man’s pride, uses these words: "There is none righteous no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes," (Rom. 3:10-18). Thus he thunders not against certain individuals, but against the whole posterity of Adam–not against the depraved manners of any single age, but the perpetual corruption of nature. His object in the passage is not merely to upbraid men in order that they may repent, but to teach that all are overwhelmed with inevitable calamity, and can be delivered from it only by the mercy of God. As this could not be proved without previously proving the overthrow and destruction of nature, he produced those passages to show that its ruin is complete.
Let it be a fixed point, then, that men are such as is here described, not by vicious custom, but by depravity of nature. The reasoning of the Apostle, that there is no salvation for man, save in the mercy of God, because in himself he is desperate and undone, could not otherwise stand. I will not here labour to prove that the passages apply, with the view of removing the doubts of any who might think them quoted out of place. I will take them as if they had been used by Paul for the first time, and not taken from the Prophets. First, then, he strips man of righteousness, that is, integrity and purity; and, secondly, he strips him of sound intelligence. He argues, that defect of intelligence is proved by apostasy from God. To seek Him is the beginning of wisdom, and, therefore, such defect must exist in all who have revolted from Him. He subjoins, that all have gone astray, and become as it were mere corruption; that there is none that does good. He then enumerates the crimes by which those who have once given loose to their wickedness pollute every member of their bodies. Lastly, he declares that they have no fear of God, according to whose rule all our steps should be directed. If these are the hereditary properties of the human race, it is vain to look for anything good in our nature. I confess indeed, that all these iniquities do not break out in every individual. Still it cannot be denied that the hydra lurks in every breast. For as a body, while it contains and fosters the cause and matter of disease, cannot be called healthy, although pain is not actually felt; so a soul, while teeming with such seeds of vice, cannot be called sound. This similitude, however, does not apply throughout. In a body however morbid the functions of life are performed; but the soul, when plunged into that deadly abyss, not only labours under vice, but is altogether devoid of good.

We need to remember that total depravity is not an invention of the reformed. It is within the weft of scripture. If we could save ourselves, there would be no need for Christ to die on the cross.

But we cannot. Our salvation is by the completed works of Christ, it is not our doing, so we have no grounds to boast.