” Holy Ghost ” by Fr. Laisney SSPX

アヴェ・マリア・インマクラータ！

愛する兄弟姉妹の皆様、
レネー神父様の霊的講話、「聖霊について」の【英語原文】をご紹介いたします。

天主様の祝福が豊かにありますように！
トマス小野田圭志神父（聖ピオ十世会司祭）

Sermon on Sunday 11 June 2017 – Holy Ghost

My dear Brethren,

There are three Persons in the most Holy Trinity, the Father, the Son and the Holy Ghost. The Father is God; the Son is God and the Holy Ghost also is true God. Yet these Three Divine Persons are ONE God, not three Gods. Now there has been a heresy, Arianism, that denied the divinity of the Son (and by way of consequence also the divinity of the Holy Ghost); similarly there was a heresy that denied the divinity of the Holy Ghost, the Macedonian heresy, from a man called Macedonius, at the end of the 4th century. Even today, there are some heretics who deny that the Holy Ghost is a divine Person, distinct from the Father and the Son and yet true God: these are the Jehovah Witnesses, who also deny the divinity of our Lord Jesus Christ, the Son of God. So, let us consider what the Scriptures and the Church teach us about the Holy Ghost.

In the very first chapter of Genesis, we see God creating the world by His Word: “let the light be! And the light was made” (Gen. 1:3). The light was made, but not the Word by which the light was made: “by Him all things were made” (Jn. 1:3). But in that same first chapter of Genesis where we discover the Creating Word, we also discover the Spirit of God, which “moved over the waters” (Gen. 1:2). Again, the waters were made, but not the life-giving Spirit of God, by which life was created in the waters.

Job says: “His spirit hath adorned the heavens” (Job 26:13) and later: “The spirit of God made me, and the breath of the Almighty gave me life” (Job 33:4). The psalmist also twice calls the Spirit Creator: “By the Word of the Lord the heavens were established; and all the power of them by the Spirit of his mouth:” (Ps. 32:6). “Thou shalt send forth Thy Spirit, and they shall be created: and thou shalt renew the face of the earth” (Ps. 103:30). So, it is clear that the Spirit of God is Creator, therefore He is God.

Yet it was not yet clear in the Old Testament that the Holy Ghost was a distinct Person, but that is made manifest in the New Testament, especially when our Lord Jesus Christ commands His Apostles to baptise “in the Name of the Father and of the Son and of the Holy Ghost” (Mt. 28:19): this passage is most important and clearly shows the personality of the Holy Ghost. Indeed, the Father is a Person, the Son is a Person, therefore, by the very parallel of the passage it implies that the Holy Ghost also is a Person.

Moreover, our Lord Jesus Christ taught us many important truths about the Holy Ghost; in particular He said: “But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you” (Jn. 16:13). To be a teacher is proper to a person: these words of our Lord do imply that the Holy Ghost is a Person, distinct from the Son.

St Paul says something very important about the Holy Ghost: “Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3:16). “Or know you not, that your members are the temple of the Holy Ghost, who is in you, whom you have from God; and you are not your own?” (1 Cor. 6:19). Now a temple is only erected to worship God; in a temple, sacrifices are offered to God: so, if we are temples of the Holy Ghost, that implies that the Holy Ghost is God. And man is much worthier than a temple of stone, man is a living temple, made by God. Thus not only temples are erected by the Church to the worship of the Holy Ghost, but temples are erected by God Himself – the maker of man – to the worship of the Holy Ghost! Hence the Church can very well sing in the Nicaean Creed: “simul adoratur et conglorificatur – He is worshipped and glorified together with [the Father and the Son]!”

In the Scriptures, we see that the Father sent the Son, and that the Father and the Son sent the Holy Ghost. Indeed, many times our Lord Jesus Christ refers to Himself as “Him Whom [God/the Father] has sent”: He said to the people at Capharnaum: “This is the work of God, that you believe in him whom he hath sent” (Jn. 6:29). “Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me, and I in the Father” (Jn. 10:36-38). Now nobody sends his own self: so the very fact that the Father sent the Son proves the distinction of the Person of the Father and the Person of the Son.

Similarly, we see that the Father sends the Holy Ghost, and that the Son sends the Holy Ghost. Four times, our Lord Jesus Christ foretells the sending of the Holy Ghost: “I will ask the Father, and He shall give you another Paraclete, that he may abide with you for ever: the spirit of truth” (Jn. 14:16-17). “The Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you” (Jn. 14:26). “When the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me” (Jn. 15:26). “I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send Him to you” (Jn. 16:7).

It is useful to put in parallel these four passages, because together they manifest the perfect equality of the Father and the Son in sending the Holy Ghost: firstly, the Father alone “He shall give you another Paraclete”; secondly the Father in the name of the Son: “whom the Father will send in my name”; thirdly the Son from the Father: “Whom I will send you from the Father”; and fourthly the Son alone: “I will send Him to you.” Based on this clear teaching from our Lord, the Church teaches that the Holy Ghost “proceeds from the Father and the Son.” The Orthodox deny the second half, but that is against the Gospel. Indeed, when our Lord says: “He shall give you another Paraclete”, the fact that the Father sends the Holy Ghost is not opposed to the fact that the Son sends Him, as He will himself say a few verses later: “I will send Him to you.” Similarly, when our Lord says: “the Holy Ghost, Who proceedeth from the Father” (Jn. 15:26) the fact that the Holy Ghost proceeds from the Father is not opposed to the fact that He also proceeds from the Son, as He will say shortly after: “the Spirit of truth… shall glorify me; because He shall receive of Mine, and shall show it to you. All things whatsoever the Father hath, are mine. Therefore, I said, that he shall receive of mine, and show it to you” (Jn. 16:13-15).

Some people might say: “this is complicated, and much above my head.” Yes, indeed, these truths are at the divine level, the level of the intimate relations between the three Divine Persons. Yet our Lord Jesus Christ revealed to us these truths, because if we truly love God, we thirst for knowing Him better, and through these words we are led to a deeper and more intimate knowledge of the three Divine Persons.

Moreover, if we are in the state of grace, the Holy Ghost is the Divine guest of our soul: He abides in us, as our Lord said: “The spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him: but you shall know him; because he shall abide with you, and shall be in you” (Jn. 14:17). St Paul said, as we have seen above, “Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3:16). If a king or an emperor comes in our house, we sure would make sure everything would be clean and beautiful and we would be wholly occupied in making the visit of such king in our house as pleasant as possible. Now it is not a mere king, it is the Almighty God, the very Spirit of God, that abides in our soul: therefore, we should make sure that everything in our soul is clean and holy and pleasing to Him, and we should pay attention to such divine guest of our soul, giving Him all the worship and the loving obedience that is due to Him.

The Holy Ghost is for us a Paraclete, i.e. an advocate and a consoler: He consoles us in particular by pouring divine charity in our souls as St Paul says: “the charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us” (Rom. 5:5). Since charity is the core of the spiritual life, by pouring charity in our soul, the Holy Ghost is the “Life-giver”.

The Holy Ghost is the “Spirit of Truth” because He gives us the love of the truth. Indeed, it is not sufficient to know the truth, we ought to love it. Many who had known the truth, because they did not love it, lost it. One truly loves the truth when one puts it in practice, i.e. when one lives the truth. St John indeed says: “God is Light, and in him there is no darkness. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth” (1 Jn. 1:5-6). “He who saith that he knoweth him, and keepeth not his commandments, is a liar, and the truth is not in him” (1 Jn. 2:4). St Paul says the same thing: “They profess that they know God: but in their works they deny him” (Tit. 1:16).

The truth that the Holy Ghost gives us to love is not new, it is the Eternal Truth, the truth taught from the beginning by our Lord and the Apostles, as Our Lord said: “the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you” (Jn. 14:26). And St Paul says: “For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel which you have not received; you would indeed suffer him” (2 Cor. 11:4).

Holy Mother the Church teaches us that the Holy Ghost helps us especially through His Seven Gifts: wisdom, understanding, knowledge, counsel, fortitude, piety and the fear of the Lord. Isaiah had set forth these seven gifts in a well-known prophecy about Christ: “And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root. And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord. He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears. But he shall judge the poor with justice, and shall reprove with equity for the meek of the earth ” (Isa. 11:1-5). Jesse was the father of David; the root of Jesse represents his descendants after they had lost the throne at the time of the captivity of Babylon: they were no longer a beautiful tree, but there was still a living root. The rod from that root represents the Blessed Virgin Mary and the flower our Lord Jesus Christ.

These seven gifts are needed because the true Christian life is a supernatural life, a life above the abilities of our nature, and therefore it requires special helps to strengthen and elevate us. Thus, the gift of fear does help us a lot to overcome temptation: “The fear of the Lord is the beginning of wisdom” (Ps. 110:10). For many, even for most people, the fear of the Lord is a determining factor that helped them to turn away from sin and start taking seriously the word of God, for “God is not mocked!” (Gal. 6:7) Those who, like the Pharisees, “stiff-necked and uncircumcised in heart and ears, always resist the Holy Ghost” (Acts 7:51), how could they go to Heaven? Let us therefore truly fear such resistance to the Holy Ghost, but rather be docile to the Holy Ghost: “For whosoever are led by the Spirit of God, they are the sons of God” (Rom. 8:14). Led by the Spirit to the obedience to the Commandments of God, because “he that keepeth his commandments, abideth in him, and he in him. And in this we know that he abideth in us, by the Spirit which he hath given us” (1 Jn. 3:24).

The Spirit of Piety helps us to pray: prayer is not always easy, because we pray Him Who is so much above us; often we are distracted, tired. St Paul himself says: “the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings” (Rom. 8:26). And “by all prayer and supplication praying at all times in the Spirit; and in the same watching with all instance and supplication for all the saints” (Eph. 6:18): the Christian life is a life of prayer, helped by the Holy Ghost. That does not mean that we should be like the charismatics, who pretend to be always inspired by the Holy Ghost and invent all kinds of prayers, which come from their own and not from the Spirit of Truth. Why? Because the Holy Ghost is the Spirit of Truth as explained above, which is incompatible with heresies; now the whole charismatic movement started with the Protestants and is still very much influenced by them – in particular in its ecumenism. No! The Catholic prayer is at the example of the Saints: they were truly filled with the Holy Ghost, and they teach us how to pray. In particular the Holy Ghost teaches us to pray to God as to the best of all Fathers: “For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba (Father)” (Rom. 8:15). “And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father” (Gal. 4:6). Hence the Catholics love to pray the Our Father. They also love to pray to our Lady, whom Christ gave us to be our Mother (Jn. 19:27)

The Spirit of Fortitude strengthens us in the fight against sin; indeed, our Lord Jesus Christ said that “the kingdom of heaven suffereth violence, and the violent bear it away” (Mt. 11:12): not those who are violent against their neighbour, but those who do violence to themselves! Hence, St Peter says: “Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour, whom resist ye, strong in faith:” (1 Pet. 5:8-9).

The Spirit of Counsel helps us to have the “prudence of the spirit”: “For the prudence of the flesh is death; but the prudence of the spirit is life and peace. Because the prudence of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be. And they who are in the flesh, cannot please God. But you are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his… For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live” (Rom. 8:6-9, 13).

The Spirit of Knowledge gives us to see the hand of God in His work, in Creation, in the ways of divine Providence, etc. The Spirit of understanding gives us a deeper grasp of the truths of faith, of the mysteries such as the Holy Trinity, the Incarnation, the Redemption. In the Veni Creator, we sing: “Through Thee, may we know the Father, may we know also the Son, and Thee the Spirit of both!” Thus the Holy Ghost helps us to understand better the mystery of the Holy Trinity. The Incarnation is a divine Work attributed to the Holy Ghost: we say in the Apostles’ Creed that Christ “was conceived by the Holy Ghost” and in the Nicean Creed that “He became flesh by the Holy Ghost”. And again, the Redemption was accomplished by the Sacrifice of Christ; now St Paul points out the role of the Holy Ghost in that Sacrifice: “the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God” (Heb. 9:14).

The Spirit of Wisdom gives us to see things as God sees them, from above, grasping the connection between all these mysteries. St Thomas explains that wisdom comes from an intimate love of God, which gives a certain “connaturality”: one becomes “one mind” with God. St Paul says beautifully: “he who is joined to the Lord, is one spirit [with Him]” (1 Cor. 6:17).

May the Immaculate Virgin Mary, upon whom the Holy Ghost came in a very special way on the day of the Annunciation, give us a deep knowledge and great love of the Holy Ghost and a perfect docility to Him, as she was always faithful to Him! Amen.

「聖霊について」：聖ピオ十世会司祭 レネー神父様

アヴェ・マリア・インマクラータ！

愛する兄弟姉妹の皆様、
レネー神父様の公教要理　「聖霊について」（日本語訳）をご紹介いたします。

天主様の祝福が豊かにありますように！
トマス小野田圭志神父（聖ピオ十世会司祭）

大阪　2017年6月11日の公教要理
聖霊について

親愛なる兄弟の皆さん、

聖三位一体には三つのペルソナ、御父と御子と聖霊があります。御父は天主であり、御子は天主であり、また聖霊もまことの天主です。でも、これら三つのペルソナは唯一の天主であって、三つの天主ではありません。さて、御子の神性を否定する（そしてその結果として聖霊の神性も否定する）アリウス派という異端がありました。同様に、四世紀の終わりには、マケドニオスと言う名前の人に由来するマケドニオス主義の異端という聖霊の神性を否定する異端がありました。こんにちでさえ、聖霊が御父と御子と区別される天主のペルソナでありながらまことの天主であるということを否定する異端者たちがいます。彼らはエホバの証人であり、天主の御子である私たちの主イエズス・キリストの神性までも否定しています。ですから、聖書と教会が聖霊に関して私たちに教えてくれていることを考察してみましょう。

創世記のまさに最初の章に、天主がそのみ言葉によってこの世をお創りになったことが書かれています。「『光あれ』と仰せられた。すると光ができた」（創世記1章3節）。光は創られましたが、光を創ったみ言葉は創られたのではありませんでした。「万物はみ言葉によって創られた」（ヨハネ1章3節）。しかし、創造のみ言葉が見られるその同じ創世記第一章に、「水の上に舞う」（創世記1章2節）天主の霊も見られます。同じように、水は創られましたが、水の中に命を創った命を与える天主の霊は創られたのではありませんでした。

ヨブはこう言います。「その息吹に天は晴れわたり」（ヨブ26章13節）、そしてのちには「私は天主の息吹でつくられ、全能者の息によって永らえている」（ヨブ33章4節）。詩篇作者もまた、霊のことを二度、創り主と表現しています。「天は主のみ言葉によって、その軍勢は主の口の息吹によってつくられた」（詩篇32章6節）。「あなたが息を送れば、彼らはつくられ、地の面は新たにされる」（詩篇103章30節）。ですから、天主の霊が創り主であるのは明らかであり、それゆえにその霊は天主なのです。

でも、聖霊が［御父と御子から］区別されたペルソナであるということは、旧約においてはまだはっきりしていませんでしたが、新約において、特に、私たちの主イエズス・キリストが使徒たちに対して、「御父と御子と聖霊の御名によって」（マテオ28章19節）洗礼を授けるようにと命令をなさることで明白にされました。この一節は最も重要であって、聖霊のペルソナ性をはっきりと示しています。実際、御父が一つのペルソナであり、御子が一つのペルソナであり、それゆえに、この一節で同等の扱いをされていることそれ自体がまさに、聖霊もまた一つのペルソナであるということを暗示しています。

さらに、私たちの主イエズス・キリストは私たちに、聖霊に関する多くの重要な真理を教えてくださいました。特に主はこう言われました。「だがその方、つまり真理の霊の来るとき、霊はあなたたちをあらゆる真理を教えるであろう。それは、自ら語るのではなく、聞いたことを語って未来のことを示されるであろう」（ヨハネ16章13節）。教える者になるということは、ペルソナ［人格］を持つ存在に固有のことです。主のこのみ言葉は、聖霊が御子と区別されるペルソナであるということを暗示しています。

聖パウロは聖霊に関する非常に重要なことを言っています。「あなたたちが天主の聖所であり、天主の霊はその中に住み給うことを知らないのか」（コリント前書3章16節）。「あなたたちの体はその内にある天主から受けた聖霊の聖所であって、自分のものではないと知らないのか」（コリント前書6章19節）。さて、神殿の聖所は天主を礼拝するためだけに建てられます。聖所においては、天主に犠牲が捧げられます。ですから、私たちが聖霊の聖所であるならば、そのことは聖霊が天主であるということを暗示しています。また、人は石でできた聖所よりもそれにふさわしく、人は天主に創られた生ける聖所なのです。このように、聖所は聖霊を礼拝するために教会によって建てられるだけでなく、聖所は聖霊を礼拝するために人間の創り主である天主ご自身によって建てられるのです！　それゆえに、教会はニケーア信経の中で、「simul adoratur et conglorificatur―聖霊は［御父と御子と］ともに拝みあがめられ」と歌うことができるのです！

聖書の中で私たちは、御父が御子を遣わされ、御父と御子が聖霊を遣わされたのを見ます。実際、私たちの主イエズス・キリストは何回も、ご自分のことを「［天主御父に］遣わされた者」と言われています。主はカファルナウムで人々にこう言われました。「天主の御業とは天主から遣わされた者を信じることだ」（ヨハネ6章29節）。「父が聖別して世に送られた人が『私は天主の子だ』と言ったから『冒涜を言う』と言うのか。私が父の業をしないなら私を信じないでもよい。もしそうしているなら、たとい私を信じないまでも、私のする業を信じよ。そうすれば父が私にあり私が父にいることが分かって信じるであろう」（ヨハネ10章36-38節）。さて、誰も自分自身を遣わす人はいません。ですから、御父が御子を遣わされたという事実それ自体が、御父のペルソナと御子のペルソナが区別されることを証明しています。

同様に、私たちは御父が聖霊を遣わされ、また御子が聖霊を遣わされるのを見ます。四回にわたって、私たちの主イエズス・キリストは聖霊が遣わされることを予告なさいました。「私は父に願おう。そうすれば父はほかの弁護者をあなたたちに与え、永遠にともにいさせてくださる。それは真理の霊である」（ヨハネ14章16-17節）。「弁護者すなわち父が私の名によって送り給う聖霊は、すべてを教え、あなたたちの心に私の話したことをみな思い出させてくださるだろう」（ヨハネ14章26節）。「私が父からあなたたちに送る弁護者、父から出る真理の霊が来るとき、それが私について証明されるであろう」（ヨハネ15章26節）。「私はあなたたちに真実を言う、私が去るのはあなたたちにとって良いことである。私が去らぬなら、あなたたちには弁護者が来ないからである。しかし去れば私はそれを送る」（ヨハネ16章7節）。

これら四つの節を並べてみるのは有益です。なぜなら、その四つは聖霊を遣わされることにおいて御父と御子が完全に等しいことを明白にしているからです。第一は、御父だけです。「父はほかの弁護者をあなたたちに与え［る］」。第二は、御子の御名によって御父です。「父が私の名によって送り給う」。第三は、御子が御父からです。「私が父からあなたたちに送る」。第四は、御子だけです。「私はそれを送る」。主からのこのはっきりとした教えに基づいて、教会はこう教えています。聖霊は「御父と御子から発出する」。オーソドックス教会は後半部分を否定していますが、それは聖書に反しています。実際、主が「父はほかの弁護者をあなたたちに与え［る］」と言われるとき、御父が聖霊を遣わされるという事実は御子が聖霊を遣わされるという事実に反しているのではありません。それについて、主ご自身が「私はそれを送る」という詩句を数節あとで言われているとおりです。同様に、主が「父から出る聖霊」（ヨハネ15章26節）と言われるとき、聖霊が御父から発出するという事実は聖霊が御子からも発出するという事実に反しているのではありません。それについて、主がそのすぐあとこう言われるとおりです。「真理の霊は…私に光栄を与えられる。なぜなら、霊は私のものを受け、それをあなたたちに知らせるからである。父のものはすべて私のものである。だから私は、霊が私のものを受けて、それをあなたたちに知らせると言ったのである」（ヨハネ16章13-15節）。

次のように言う方々がいるかもしれません。「これは複雑だ。私の頭ではとてもついて行けない」。そうです、実際、これらの真理は天主の水準にあり、天主の三つのペルソナの間の親密な関係という水準にあるのです。でも、私たちの主イエズス・キリストが私たちに対してこれらの真理を明らかにされました。なぜなら、私たちがまことに天主を愛するならば、私たちは天主のことをさらによく知りたいと渇望し、これらの言葉を通して私たちが天主の三つのペルソナに関するさらに深くてさらに近しい知識に導かれるからです。

さらに、私たちが成聖の恩寵の状態にあるなら、聖霊が私たちの霊魂の天主なる賓客です。聖霊は、主が言われたように私たちのうちに住まわれます。「それは真理の霊である。世はそれを見もせず知りもしないので、それを受け入れない。しかしあなたたちは霊を知っている。霊はあなたたちとともに住んで、あなたたちの中にいますからである」（ヨハネ14章17節）。私たちがこれまで見たように、聖パウロはこう言います。「あなたたちは天主の聖所であり、天主の霊はその中に住み給うことを知らないのか」（コリント前書3章16節）。王あるいは皇帝が私たちの家に来られるなら、私たちは家の全てが汚れなく美しいことを確認し、その王の私たちの家への訪問が可能な限り快適であるよう精いっぱい心を砕くでしょう。さて、私たちの賓客は単なる王ではなく、全能の天主、私たちの霊魂に住まわれる天主の霊そのお方です。それゆえに、私たちは、私たちの霊魂の全てが汚れなく、聖なるものであり、そのお方に快適であるよう、また、私たちの霊魂を訪問して下さるその天主なる賓客に対して、そのお方にふさわしい全ての礼拝をお捧げし、愛の従順をお捧げするよう、心を砕くべきです。

聖霊は私たちにとっての弁護者、すなわち代弁者にして慰め主です。聖霊は特に私たちの霊魂に天主の愛を注ぐことによって私たちを慰めてくださいます。それについて聖パウロはこう言います。「私たちに与えられた聖霊によって、この心に天主の愛が注がれた」（ローマ5章5節）。愛は霊的生活の中心ですから、聖霊は私たちの霊魂に愛を注がれるので、「生命の与え主」なのです。

聖霊は「真理の霊」です。なぜなら、聖霊は私たちに真理の愛を与えてくださるからです。実際、真理を知るだけでは十分ではなく、私たちは真理を愛するべきです。真理を知った人々のうち、真理を愛さなかったため、真理を失ってしまった人々が多くいました。人が本当に真理を愛するのは、真理を実践するとき、すなわち真理を生きるときです。聖ヨハネは実際こう言っています。「天主は光であって、少しの闇もない。私たちが闇の中を歩いているのにキリストと一致していると言うなら、それは偽りで、真理を行っていない」（ヨハネ第一1章5-6節）。「『私は主を知っている』と言いながら掟を守らぬ人は偽り者であって、真理は彼の中にはない」（ヨハネ第一2章4節）。聖パウロが同じことを言っています。「彼らは天主を知っていると言うが、その行いによって天主を否定している」（ティト1章16節）。

聖霊が私たちに愛させるために与えてくださる真理は新しいものではなく、永遠の真理、主と使徒たちによって初めから教えられた真理です。主はこう言われました。「弁護者すなわち父が私の名によって送り給う聖霊は、すべてを教え、あなたたちの心に私の話したことをみな思い出させてくださるだろう」（ヨハネ14章26節）。また、聖パウロが言っています。「ある人が来て、私たちが宣教しなかった他のイエズスを宣教し、そしてあなたたちがかつて受けなかった他の霊を受け、あなたたちがかつて受け入れなかった他の福音を受けるなら、あなたたちはその人のせいで苦しむだろう」（コリント後書11章4節）。

聖にして母なる教会は、聖霊は特にその七つの賜物によって私たちを助けてくださる、と教えています。上智、聡明、知識、賢慮、剛毅、孝愛、敬畏です。イザヤはこれら七つの賜物を、有名なキリストに関する預言の中で次のように記述しています。「イェッセの根から新芽が出、その根から花が開き、その上に主の霊がやどる、知恵と分別［聡明］の霊、賢慮と剛毅の霊、知識と主への恐れの霊が。彼は主への恐れを喜びとし、目で見ることだけで裁かず、耳に聞くことだけで決定しない。むしろ、貧しい人々を正しく裁き、地の柔和な人々のために公正に決定する」（イザヤ11章1-5節）。イェッセはダヴィドの父で、イェッセの根はバビロン捕囚の時代に王位を失ったダヴィドの子孫のことを表しています。彼らはもはや美しい木ではありませんでしたが、まだ生きている根がありました。その根から出る新芽は童貞聖マリア、花は私たちの主イエズス・キリストを表しています。

まことのキリスト教的命は超自然の命、私たちの自然の能力を超えた命であるがゆえに、これら七つの賜物を必要とします。またそれゆえに、その命は私たちを強め高めるための助けを必要とします。こうして、敬畏の賜物が誘惑に打ち勝つよう私たちをおおいに助けてくれます。「主を恐れることは知恵の初め」（詩篇110章10節）。多くの人にとって、いえほとんどの人にとって、主を恐れることが、人を罪から立ち戻らせ、天主のみ言葉を真剣に受け取り始めさせることを助ける決定的な要素です。それは、「天主を侮ってはならない！」（ガラツィア6章7節）からです。ファリザイ人のように、「頭は固く、心と耳に割礼を受けず、絶えず聖霊に逆らって」（使徒行録7章51節）いる人たちは、いったいどのようにして天国へ行けるというのでしょうか？　それゆえに、そのように聖霊に逆らうことをまことに恐れ、むしろ聖霊に従順でいましょう。「天主の霊によって導かれている人はすべて天主の子らである」（ローマ8章14節）。天主の掟に従順であるよう聖霊に導かれることによって、「その掟を守る人は天主にとどまり、天主もまた彼にとどまられる。私たちは天主が中にとどまり給うことを、与えられた霊によって知る」（ヨハネ第一3章24節）。

孝愛の霊は、私たちが祈るのを助けてくれます。祈りは常に簡単という訳ではありません。なぜなら、私たちよるはるか上におられるお方に祈るからです。私たちはしばしば気が散って注意をそらし、疲れます。聖パウロ自ら言います。「霊も私たちを弱さから助ける。私たちは何をどういうふうに祈ってよいかを知らぬが、霊は筆舌に尽くしがたいうめきをもって、私たちのために取り次いでくださる」（ローマ8章26節）。また「すべての祈りと願いをもって心のうちでいつも祈れ。絶えず目を覚まして、忍耐強くすべての聖徒のために祈れ」（エフェゾ6章18節）。キリスト教徒の生活は聖霊の助けを受ける祈りの生活です。このことは、私たちがカリスマ運動の人のようになるべきだという意味ではありません。彼らはいつも聖霊による霊感を受けると言い張ってあらゆる種類の祈りを発明しますが、その祈りは彼ら自身から出るものであって、聖霊から来るものではありません。なぜでしょうか？　そのわけは、先に説明したように、聖霊は真理の霊であって、異端とは相いれないからです。さて、カリスマ運動はすべてプロテスタントから始まり、今でもプロテスタントの影響を大きく受けています、特にエキュメニズムにおいてです。いいえ！　カトリックの祈りは聖人たちの模範にあるのです。聖人たちはまことに聖霊に満たされ、どう祈るかを私たちに教えてくれます。特に、聖霊は父の中の最高の父に祈るように天主に祈ることを私たちに教えてくださいます。「あなたたちは再び恐れに陥るために奴隷の霊を受けたのではなく、養子としての霊を受けた。これによって私たちは、『アッバ、父よ』と叫ぶ」（ローマ8章15節）。「あなたたちが天主の子である証拠は、『アッバ、父よ』と叫ぶ御子の霊を、天主が私たちの心に遣わされたことである」（ガラツィア4章5節）。それゆえに、カトリック信者は「［天にまします］われらの父よ」を祈るのが好きなのです。カトリック信者は、キリストが私たちに与えてくださった「われらの母」である聖母に祈るのが好きなのです（ヨハネ19章27節）。

剛毅の霊は、罪との闘いにおいて私たちを強めてくれます。実際、私たちの主イエズス・キリストは、「天の国は暴力で攻められ、暴力の者がそれを奪う」（マテオ11章12節）と言われました。隣人に対して暴力をふるう人々ではなく、自らに暴力をふるう人々です！　それゆえに、聖ペトロはこう言います。「節制し警戒せよ。敵の悪魔は吠えるししのように、食い荒らすものを探して、あなたたちのまわりを回っている。信仰を固めて彼に抵抗せよ」（ペトロ前書5章8-9節）。

賢慮の霊は私たちを助けて、「霊の念（おもい）」を持たせてくれます。「肉の念は死であり、霊の念は命と平和である。肉の念はそのために天主の敵である。天主の法に従わずまた従うことができないからである。従って肉に生きる人は天主に喜ばれない。天主の霊があなたたちに住まわれるからには、あなたたちは肉ではなく霊のうちにいる。キリストの霊を持たないならその人はキリストのものではない。…あなたたちが肉に従って生きるなら死に定められており、霊によって体の行いを殺すならあなたたちは生きる」（ローマ8章6-9、13節）

知識の霊は私たちに、天主の御業、創造の御業、天主の御摂理による御業などにおける天主の御手を見させます。聡明の霊は私たちに、信仰の真理について、聖三位一体やご托身、贖いといった神秘の真理についてのより深い理解を与えてくれます。「聖霊来り給え（Veni Creator）」において、私たちはこう歌います。「御身によりてわれらは御父を知り、かつ御子を知り、そして御父と御子からの御身を知り、常に信じる恵みを与え給え！」。このように、聖霊は私たちを助けて、聖三位一体の神秘をもっとよく理解させてくださいます。ご托身は、聖霊に帰される天主の御業です。私たちは使徒信経において、キリストは「聖霊によりて宿り」と唱え、ニケーア信経においては「聖霊によりて御体を受け」と唱えます。さらにまた、贖いはキリストの犠牲によって完成されました。さて、聖パウロは、この犠牲における聖霊の役割をこう指摘しています。「聖霊によって、けがれのないご自分を天主に捧げられたキリストの御血が、私たちの良心を死の業から清めて、生きる天主に奉仕させえないであろうか」（ヘブライ9章14節）。

上智の霊は、天主が上から見るように私たちにものごとを見させ、これらすべての神秘の間の関係を理解させてくれます。聖トマスは、上智は天主の親密な愛からくるものであって、それによってある種の「共質性」が与えられ、人は天主と「一つの心」になる、と説明します。聖パウロは美しく言います。「主につく者は彼と一つの霊になる」（コリント前書6章17節）。

御告げの日に聖霊が特別な方法でおいでになった無原罪の童貞マリアが、私たちに聖霊に対する深い知識と大きな愛を与え、また聖母が聖霊に対して常に忠実であられたように私たちに聖霊への完全な従順を与えてくださいますように。アーメン。

” Sermon on the Feast of the Most Holy Trinity ” by Fr. Laisney SSPX

アヴェ・マリア・インマクラータ！

愛する兄弟姉妹の皆様、
レネー神父様の霊的講話、「いとも聖なる三位一体の祝日の説教」の【英語原文】をご紹介いたします。

天主様の祝福が豊かにありますように！
トマス小野田圭志神父（聖ピオ十世会司祭）

Sermon on the Feast of the Most Holy Trinity
Sunday 11 June 2017 Seoul Osaka

Why do you come to church? Because you search for God, you want to find God, as the psalmist says: “One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord” (Ps. 26:4). “My heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek” (Ps. 26:8). In one word: I want to see God!

But who can tell us adequately about God? Who can express fully what God is? All our human words are much too small, too limited to express Him. The wise man said: “Blessing the Lord, exalt him as much as you can: for he is above all praise. When you exalt him put forth all your strength, and be not weary: for you can never go far enough.” (Eccli. 43:33-34) Even if you ask the greatest theologians and Doctors of the Church as St Augustine or St Thomas Aquinas, they will say: we cannot express the fullness of God, He is much greater than all what we can say. If you go to heaven and start asking the Saints in Heaven, they too will give you the same answer: God is above us, we cannot express fully His Greatness. Even if you ask the Angels, even the Cherubim and Seraphim, they too would not find any angelic word capable to express fully the Divine Perfection. Even if above all the angels you ask the Blessed Virgin Mary, she too will put her finger on her mouth and say: neither can I find any adequate word to express the beauty, the excellence and perfections of God.

Then she will say: but listen to my Son, for He is the Word of the Father. Indeed, only One can adequately express what God is, and that is God Himself. For all eternity, God the Father says One Word, in which He expressed His whole Nature and perfections so totally that this Word of God is perfect God, since nothing less than the Father can express fully what the Father is. When you know something well, you can speak about it: a farmer can speak about farming, a carpenter can speak about woodwork, a cook can speak about cuisine, a seamstress can speak about embroidery, and so on. God is the Supreme Intelligence; He knows all things and above all created things, He knows Himself perfectly, and therefore can speak about Himself: He does speak about Himself in one perfect, eternal and almighty word: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him: and without him was made nothing that was made. In him was life, and the life was the light of men” (Jn. 1:1-4).

“No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, he hath declared him” (Jn. 1:18). And what did He say about His Father? St John tells us: “this is the declaration which we have heard from him, and declare unto you: That God is light, and in him there is no darkness” (1 Jn. 1:5). God is Light, not material light, such as the light of the sun, but spiritual Light, that is, God is the Supreme Intelligence and the Supreme Truth – yet without the duality between knowing subject and known object: in the simplicity of the divine essence, God is Supreme Intelligence and Truth. And the Son of God proceeds from the Father by way of intelligence, as the Word of Divine Wisdom.

Now St Thomas says something beautiful: the Word of God is not a cold, intellectual word; on the contrary, the Word of God is the “Word breathing Love”. He expresses what the Father is; but “God is Charity” (1 Jn. 4:16); therefore, the Son Himself is a Word of Love, a Word breathing Love! It is the perfect expression of the Charity of the Father. And the Father loves the Son, and the Son loves the Father, and from that common furnace of charity proceeds the Holy Ghost as a Flame of divine Charity! The Holy Ghost proceeds from the Father and the Son by way of Charity. See how in God knowledge is inseparable from love: “He that loveth not, knoweth not God: for God is charity” (1 Jn. 4:8).

In his first epistle, St John gives two definitions of God, that gives us a deep insight in the life of the Holy Trinity. “God is Light” (1 Jn. 1:5) and “God is Charity” (1 Jn. 4:16). God is Light, that is, Supreme intelligence, and the Son of God proceeds from the Father by way of intelligence; God is Charity, that is, Supreme Love, and the Holy Ghost proceeds from the Father and the Son by way of love, of Charity. This is the Divine Life, from all eternity.

Charity has two aspects: charity gives and charity unites. Charity gives, indeed “God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting” (Jn. 3:16). Charity gives: God “spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things” (Rom. 8:32). Charity gives to the point of sacrifice: “Greater love than this no man hath, that a man lay down his life for his friends” (Jn. 15:13). And charity unites: “Holy Father, keep them in thy name whom thou has given me; that they may be one, as we also are… That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us… I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me” (Jn. 17:11,21,23).

Now these two aspects of charity, we see them at the supreme level in the mystery of the most Holy Trinity. Charity gives, hence “the Father loveth the Son: and he hath given all things into his hand” (Jn. 3:35). The Father has given so fully to the Son that the Son can say: “All things whatsoever the Father hath, are mine” (Jn. 16:15). The Father has given all His Divine attributes to the Son, so much so that the Father and the son are perfectly equal! Similarly, the Father and the Son communicate fully their divinity to the Holy Ghost. Thus, in God, Charity gives, and you have the Three Divine Persons. And charity unites, and you have the unity of the Divine Essence: three Persons in One God, because charity gives and unites.

One day in catechism class, I asked the children: what did God do before He created the world? One little child gave me a very nice answer: “He was thinking of us!” Yes, true. But didn’t He have much more important things to think of? Above all created things, He thinks of Himself, and says Himself in that one Perfect Eternal Almighty Word, and together with this Word, He breathes the Spirit of Eternal Charity! Yet in that supreme Divine Life, God has found the way to love us, tiny little creatures on a tiny planet in a tiny corner of the huge universe. St John marvels: “Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God” (1 Jn. 3:1).

And St John continues: “By this hath the charity of God appeared towards us, because God hath sent his only begotten Son into the world, that we may live by him. In this is charity: not as though we had loved God, but because he hath first loved us, and sent his Son to be a propitiation for our sins. My dearest, if God hath so loved us; we also ought to love one another. No man hath seen God at any time. If we love one another, God abideth in us, and his charity is perfected in us… And we have seen, and do testify, that the Father hath sent his Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God. And we have known, and have believed the charity, which God hath to us. God is charity: and he that abideth in charity, abideth in God, and God in him” (1 Jn. 4:9-16).

How can we “live by Him”? There is an important truth that you need to know: the inhabitation of the Holy Trinity in the souls of the just. St Paul says: “Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3:16). But the Holy Ghost is inseparable from the other Two Persons: they too abide in the just. Our Lord Jesus Christ Himself says: “He that hath my commandments, and keepeth them; he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him… If anyone love me, he will keep my word, and my Father will love him, and We will come to him, and will make our abode with him” (Jn. 14:21,23): “We”, that is, the Father and the Son, and the Holy Ghost who is inseparable from them!

Here below, we grasp these marvellous realities through the veil of Faith. “We have known, and have believed the charity, which God hath to us” (1 Jn. 4:16) but we do not yet see it. However, the fact that we do not yet see it does not make it less real. In our own selves, the most important dimension is the spiritual dimension, and we can’t see it! We acknowledge it with our mind at the natural level, and we grasp it through Faith at the supernatural level.

That inhabitation of the most Holy Trinity in our soul makes that we cannot behave as people “who have no hope” (1 Thess. 4:13): we cannot live any longer a worldly life, but we ought to live a heavenly life on earth, as children of God. Saint Peter says beautifully: “By whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: flying the corruption of that concupiscence which is in the world” (2 Pet. 1:4). You see how immediately he draws the conclusion: flee from the corruption of the flesh which is so evident in the modern world! St Paul says the same: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God” (2 Cor. 7:1).

We should pay attention to the divine Guests of our soul. This requires silence. In silence, the soul can lift itself much more easily to God and recollect itself more easily, forgetting the exterior things and paying attention to the Three Divine Persons in the secret of our soul. Remember what our Lord said: “But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee” (Mt. 6:6). Ste Thérèse of the Child Jesus, when she was still a little girl, used to hide behind her bed and meditate in silence and in secret.

There is a very important consequence from the Dogma of the Holy Trinity: he that refuses the Holy Trinity does not really know God. Our Lord Jesus Christ says very clearly: “He that believeth in the Son, hath life everlasting; but he that believeth not the Son, shall not see life; but the wrath of God abideth on him” (Jn. 3:36). Hence, we must be missionary to convert all those who do not believe in the Most Holy Trinity, be they Jews, Muslims, Hinduists, Buddhists or of any pagan religion. The most Holy Trinity is the greatest treasure we can have, and we don’t lose it when we give it, on the contrary: the more we give it, the more we have it! We have the duty to communicate that Faith to our friends, neighbours and fellow men. “So, let your light shine before men, that they may see your good works, and glorify your Father who is in heaven” (Mt. 5:16).

May the Blessed Virgin Mary, who is the most beautiful sanctuary of the Holy Trinity, help us to keep the Faith in the Holy Trinity, live that Faith and pass it on to many others, so that one day we may come to that heavenly kingdom where we shall see the most Holy Trinity face to face for ever! Amen.