Nature and Grace
1. “Observe diligently the motions of nature and grace,” says the
Imitation of Christ, “for they move with great contrariety and subtlety,
and can hardly be distinguished but by a spiritual man, and one that is
inwardly enlightened.” (Imit. of Christ, Bk. III, c. 54.)
The struggle between fallen nature and grace is due to original sin, which extinguished in us the supernatural
life and gave rise to the disharmony which exists between our lower
faculties and reason, and between reason and God. Even the Saints
experienced this fearful internal battle between good and evil. “I see
another law in my members,” says St. Paul, “warring against the law of
my mind.” (Rom. 7:23) Elsewhere he complains that “the flesh lusts
against the spirit, and the spirit against the flesh,” (Gal. 5:17) and
that the temptations of the flesh assailed him so strongly that he
pleaded with God to save him. But God's reply to his entreaties was: “My
grace is sufficient for thee, for strength is made perfect in
weakness.” (Cf. 2 Cor. 12:7-9)
This does not mean that human
nature is substantially corrupt and incapable of doing good as a result
of sin. The inclination towards goodness and towards God remains and is
very strong in our better moments. Nevertheless, we need the helping
hand of God so that this inclination may express itself in good actions
worthy of an everlasting reward. For this reason we should pray humbly
and constantly for the precious gift of divine grace.
2. Two
extremes must be avoided in the relationship between nature and grace.
The first is that of the rigorists who see in human nature nothing but
confusion and the propensity towards evil, and therefore advocate an
iron domination completely lacking in any understanding of human
frailty. They believe that perfection must be achieved swiftly by means
of the most ferocious privations and penances. This excessively severe
approach to the spiritual life can lead to discouragement and eventual
collapse. The way of perfection is an ascending ladder which must be
climbed step by step. Falls must be expected, but it is necessary to
rise again at once with renewed courage, knowing that when we reach the
top we shall find rest and peace.
The other extreme is an
attitude of superficial ease. There is no emphasis on the necessity of
grace, nor on the need for prayer and faithful co-operation with God's
grace in order to perform good works. Instead there is a kind of natural
decency and luke¬warm virtue which ignores the necessity for
mortification and the spirit of sacrifice. Anyone who sets out on this
path can never be a fervent and active Christian.
3. Even
though there is a contrast between grace and nature there is also a
certain harmony, because God made us for Himself, as St. Augustine says,
and our hearts will never be at rest until they rest in Him. Grace is a
supernatural graft which elevates our nature and makes it capable of
attaining everlasting life. It is necessary to take away all the shoots
of the old tree-stump and to care for the new branches. Only then shall
we begin to approach Christian perfection.
“Therefore, O Lord,
let Thy grace always go before and follow me, and make me ever intent
upon good works, through Jesus Christ Thy Son, Amen.” (Imit. of Christ,
Bk. III, c. 55)
No comments:
Post a Comment