Mysteries in Religion by Rev. Francis A. Baker

Trinity Sunday

 

Home

 

“Oh, the depths of the riches of the wisdom and knowledge of God!  How incomprehensible are His judgments, and how unsearchable are His ways!”  (Romans 11:33)

 

I

 

A

 

The word revelation means the discovery of something that was not known before, or the making clear something that was obscure.  Now, with this idea in our mind, it may excite surprise to find how much the Christian Revelation abounds in mysteries.  By mysteries, I understand truths which are imperfectly comprehended.  A doctrine which contradicts reason is not a mystery: it is nonsense.

 

B

 

A doctrine which is wholly unintelligible is not a mystery: it is simply unmeaning, and cannot be the object of any intellectual act on our part.  But a doctrine which is in part comprehended, and in part not, is a mystery. 

 

C

 

Now, in Christianity we meet such mysteries on every side.  The Sacraments are mysteries.  Grace is a mystery.  The Person of Christ is a mystery.  And above all, the great doctrine we commemorate to-day is a mystery.  Today is the Feast of the Most Holy Trinity.  Today we call to mind that wonderful Relationship which exists in God, eternal and necessary, by which, in the undivided Unity of His Essence, there are three distinct modes of subsistence, the Father, the Son, and the Holy Spirit. 

 

D

 

It seems, then, not unfitting on this day to give you some reasons why you should acquiesce in that mysteriousness of Christian doctrine, which is certainly one of its marked characteristics, and which has been urged against it as a serious objection.

 

II

 

A
 

And, first, I observe that mysteries are necessary attendants on religion.  There can be no revelation without them.  There can indeed be no knowledge without them.  To a little child the earth is a place of no great extent, and the stars are colored lamps hung in the canopy of the night.  But as he grows older, he learns that the earth is very big, and that the stars are vary far off, and that there are many systems of worlds above us; and now how many questions press themselves upon his mind! 

 

B

 

What is the history of this universe?  How old is the earth which we inhabit?  Are the stars inhabited?  Science with the hard earning of human thought and labor gives him some little satisfaction, but for every question that she sets at rest there are many new ones that she raises, and at last in every department there comes a point where she gropes, and loses her way, and stops altogether. 

 

C

 

If you light a candle in a large room it casts a bright light on the table you are sitting at, and on the pages of the book you are reading, but gives only a dim light in the distance.  You see that there are pictures on the walls, but you cannot discover their subjects.  You see there are books on the shelves, but you cannot read their titles.  When the room was quite dark you did not know that they were there at all, and now you know them only imperfectly. 

 

D

 

So every light which knowledge kindles brings out a new set of mysteries or half-knowledges.  For this reason it is that a man of true science is apt to be modest in his language.  Your loud-talking philosopher, who has no difficulties, has but a very narrow scope of thought and vision.  He is clear because he is shallow.  But a highly educated man knows that there are a great many things he is ignorant of, and so his language is modified and qualified. 

 

E

 

I believe it was Sir Isaac Newton who used to say, that in his scientific investigations he seemed to himself like a child gathering pebbles on the sea-shore. It was his vast attainments that made him sensible that Truth is as boundless as the sea.  And when scientific men forget this; when they forget how much they are ignorant of; when they are boastful, over-positive, or inconsiderate in their statements, how applicable to them becomes the reproof which the Almighty addressed to Job: “Where were you when I laid the foundations of the earth? Tell Me if you have understanding.  Upon what are  its  bases grounded?  Or  who  laid the corner-stone of it?  By what way is light spread, and heat divided on the earth? Who is the father of the rain, or who has begotten the drops of dew?  Do you know the order of heaven, and can you set down the reason of it on the earth?  Tell Me, if you know these things

 

Top
Home
Return to Sermons 

 

III

 

A

 

And this holds good just as well in regard to religious knowledge.  Reason teaches us that there is a God, and it tells something of His Nature; but it speaks to us about Him only in riddles.  God is immutable, and yet He is perfectly free: who shall reconcile these together?  God is infinite, infinite in Essence, infinite in all His Attributes – try to comprehend infinitude if you can.  Again, what a mystery there is in the creation of this world! 

 

B

 

Everywhere mystery is the necessary accompaniment of knowledge; and the more we know, the more mysteries will we have.  If, then, God reveals to us anything about Himself additional to that which reason can ascertain, mystery must still be the consequence.  The wider the view, the more indistinct and shadowy the outline. 

 

C

 

It is revealed to us that in God, without injury to His Simplicity, there is a Threefold Relationship - that the Father, contemplating Himself from all eternity, has conceived a perfect Image of Himself, and that this Image is His Son, and that the Father and the Son have loved each other from all eternity, and that this Love is the Holy Spirit – that thus the Father, the Son, and the Holy Spirit are Three distinct, eternal, necessary Subsistences. 

 

D

 

Do not be surprised at this.  Here is nothing contradictory to reason.  True, it is wonderful.  True, you cannot pierce it through and through.  It is full of darkness.  No matter.  You know, when the moon comes out from behind a cloud, how sharp and well-defined the shadows become.  So these darknesses of doctrine come because the light is brighter. 

 

E

 

Men talk of the simple doctrines of the Gospel.  There are no such things.   The Gospel, as a scheme of doctrine at least, is a mystery.  St. Paul called it so, and so it is.  It is a mystery because it reveals so much.  If we did not know that God is both One in substance and Three in the mode of subsistence, our difficulties would be less, but so would our knowledge. 

 

F

 

Well does the prophet exclaim:  “Truly, You are a hidden God, the God of Israel, the Savior!” (Isaiah 14:15)  What, the God of Israel a hidden God!  Did He not manifest Himself to the patriarchs?  Did he not speak face to face with Moses?  Yes, but He is all the more hidden, the more He has manifested Himself.  It cannot be otherwise.  God yearns to make Himself known to man, but He cannot.  The secret is too deep and high.  Language is too weak.  Thought too slow.  Reason too narrow. 

 

G

 

The very means He takes to reveal Himself conceal Him.  Clouds and darkness gather around Mount Sinai as He descends upon it.  The Flesh in which He was “manifested” to men serves as a veil to His Divinity.  No, we cannot find out the Almighty to perfection.  The time will come in heaven when by the Light of Glory our intellects shall be marvelously strengthened, and we shall see Him “as He is” – but now we see as through a glass darkly. 

 

H

 

Our utmost happiness here is that of Moses, to be hidden in the rock, while the Almighty passes by and lifts His Hand that we may see a ray of His Glory.  Do not complain if the ray dazzles your feeble sight, but receive each glimpse of that Eternal Truth and Beauty thankfully, and give heed unto it, “as to a light shining in a dark place

 

IV

 

A

 

But, further, mysteries are not only necessary attendants on revelation, they are really sources of advantage to us.  In order to make this clear, I must remind you that Faith is one of the conditions of our acceptance with God.  There was a time when men laid too much stress on faith and made light of works; then the Church had to define that works are necessary, and that there is no salvation without them. 

 

B

 

Now the contrary error is afloat.  Men say: “Be moral,”  “Be religious in a general way, and it is no matter what a man believes.”  Now, this is an error as great and as dangerous as the other.  “Abraham believed God, and it was reputed to him unto justice.”  (Romans 4:2)  The apostles believed Christ, and were praised for it. 

 

C

 

On the other hand, those who disbelieved are reproved as being guilty of a mortal fault.  “The heart of this people is grown gross: and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.”  (Matthew 13:15) 

 

D

 

In like manner, when our Lord took leave of unbelieving Jerusalem, He wept over it.  Now, why is this?  What is there, in the act of believing or disbelieving, that is of a moral nature, that deserves praise or blame?  Is not faith an act purely intellectual? 

 

E

 

I reply, faith is an act partly intellectual, partly moral.  The intellect demands proof that a particular doctrine has been revealed by God, but, when that is once ascertained, faith accepts the doctrine, not because it is perfectly  clear  in  itself,  but because God reveals it. 

 

F

 

Clearly, there enter into such an act many elements of morality – our reverence for God, our desire to do His Will, our humility and docility.  You know it is an honor to a man for one to believe in his word, and especially for one to make ventures on the faith of his word.  Just so, to make ventures on God’s word is a generous, devout, and noble act. 

 

G

 

Now, it is the mysteriousness of Christian doctrine that gives faith this generous character – or rather, that makes faith possible.  The obscurity of the revelation throws the weight on the authority of the Revealer.  It is a mystery which gives life to faith.  A man is not said to believe a thing he sees.  “Blessed are they,” said our Blessed Lord, “that have not seen, and yet have believed.”  (John 20:29) 

 

H

 

There are certain flowers that require the shade to bloom.  Constant sunshine burns them up.  So Faith requires the shadow of mystery.  It thrives under difficulties.  Abraham’s faith was so admirable, because he considered not his own decrepitude, nor Sarah’s barrenness, but believed he should have a son at the time appointed by the Almighty. 

 

I

 

The faith of the apostles was so pleasing to Christ because they accepted His call so readily.  They might have stopped to ask a thousand questions, but they rose up without delay and followed him.

 

Top
Home
Return to Sermons 

 

V

 

A

 

 You see, then, what I meant when I said that mysteries are of advantage to us.  They enter into our probation.  They are the occasion of our practicing the noble virtue of faith.  They are a test of moral character.  Nay more, by calling into action the best principles of our nature they exalt our character. 

 

B

 

You know how it is in the world when some new and great social question is started – how everyone is affected by it.  The indolent take their opinions about it from others.  The prejudiced and interested judge of it according to prejudice and interest.  Men of principle decide it on grounds of morality.  But everyone’s position is in some way changed by it.  So it is with the Gospel.  Its preaching throws men into new attitudes.  “The Cross of Christ is to them that perish foolishness, but to them that are saved it is the power of God.” (1 Corinthians 1:18) 

 

C

 

The proud and the perverse stumble at this stumbling-stone, but men of “good will,” the humble, and the loving, find it a precious corner-stone on which their faith has a solid foundation, and on which they are built up to everlasting life.  So it was in the time of Christ. 

 

D

 

After our Lord had been preaching for some time, He  inquired  of the apostles into the effect of His preaching:  “Whom do men say that the Son of Man is?”  And they said:  “Some say that you are John the Baptist, and others Elias, and others Jeremiah, or one of the prophets.”  “But who do you say that I am?” (Matthew 16:13-14)  - Faith, undaunted by difficulties, answers by the mouth of St. Peter: “You are Christ, the Son of the living God.” 

 

E

 

On another occasion, after He had performed the miracle of the multiplication of the loaves, as we read in St. John’s Gospel, He taught the people the doctrine of the Real Presence in Holy Communion: “Unless you eat the flesh of the Son of Man, and drink His blood, you shall not have life in you.”  (John 6:54)  Now, what happened? 

 

F

 

Many were offended and walked with Him no more.  It was too great a mystery.  “How can this man give us his flesh to eat?”  they said.  And our Lord turned to His disciples and said – it seems to me I can see His anxious countenance, and hear His tones of sorrow as He asks the question – “Will you also go away?”  And again Peter answered on behalf of all: “To whom shall we go?  You have the words of Eternal Life.”   As much as to say, “You are the Truth; no mystery at Your mouth can deter us.”

 

VI

 

So it has been also, throughout the history of the Church.  What are all the heresies that have arisen but the scandal which the world has taken at the Christian mysteries, and what are all the decisions of the Church but acts of loyalty and submission to Him who is “the Faithful and True Witness?”

 

VII

 

A

 

And the same thing is going on in our day.  “Wisdom preaches abroad: she utters her voice in the streets.” (Proverbs 1:20)  The Catholic Church publishes those startling doctrines which have come down to her from the beginning, which have been held everywhere and by all – the principality of the Roman See, the Power of Forgiveness of Sins, the necessity of Penance, the grace of the Sacraments – and what is the result?  The children of wisdom, they whose hearts are tender, enter her sacred fold and are blessed. 

 

B

 

But many listen and say:  “It  is  all  very  well,  if  we could believe it.  If we could believe it!  And is it, then, not credible?  Has not God given His revelation complete credibility?  Can we not believe Jesus Christ?  “God, Who in times past spoke to the fathers by the prophets, has in these days spoken to us by His Son.” (Hebrews 1:1-2)  “No one knows the Father but the Son and he to whom the Son will reveal Him.”  (Matthew 11:27) 

 

C

 

Jesus Christ has spoken.  Miracles and prophecy attest His Truth and Authority.  Can you, then, innocently refuse to listen?  “Surely they will reverence my son,” was the language of the father in the parable; will not God the Father Almighty look for an equal submission to His Eternal and Co-equal Son? 

 

D

 

Can He speak, and you go on as if He had not spoken?  Can you pick and choose among His doctrines, and take up one and reject another?  No, to turn back, to stand still, to falter, is a crime.  The trumpet has sounded: men are marshalling themselves for the valley of decision. Oh, take your part with the generation of faithful men, the true children of Abraham, who have “attested by their seal that God is true.”  Have courage to believe.  Plunge into the waters with St. Peter, for it is Christ that is beckoning you on.  To believe is an act of duty – of fidelity to your own intelligence, of generosity and devotion to God.  “Without faith it is not possible to please God.”  (Hebrews 11:6) 

 

E

 

Faith is the door to all supernatural blessings.  There is a whole world that exists not to a man that has not faith.  Faith enlarges our thoughts, opens our hearts, elevates us above ourselves and multiples a thousand-fold our happiness.  Why do men grope in darkness?  Why do they remain in ignorance, when by one generous resolve, one courageous act of faith, and act so noble, so meritorious, they might enter into that Glorious Temple of Truth that has come down out of heaven to man, might enter and dwell therein, and their hears wonder and be enlarged? 

 

G

 

Happy those who can say with the Psalmist: “Thy testimonies are wonderful; therefore has my soul sought them.” (Psalms 119:129)  They are wonderful - they rest for their evidence on your Word and your Truth, therefore I believe them and love them, for to believe you is my first duty and my highest wisdom. 

 

Top
Home
Return to Sermons 

 

VIII

 

A

 

Let not, then, the mysteries of our holy religion disturb us, my brethren, but rather let them make us rejoice.  For what are they but the evidences of the greatness of our religion?  They do not repel, they attract us.  We believe them on the authority of God, and we esteem it  both a duty and a delight to do so.   Neither  are  they  all dark in themselves.  Nay, they are only dark from excess of light. 

 

B

 

Each one of them has much that addresses itself to our understanding, much that enlists our affections.  The angels in heaven worship the Trinity with the most devout adoration. “I saw the Seraphim,” says the prophet, “and they covered their faces and cried: Holy, Holy, Holy Lord God of Hosts!”  (Isaiah 6:3)  Incessantly sings the Church on earth: “Glory be to the Father, and to the Son, and to the Holy Spirit.” 

 

C

 

There have been saints who so dwelt upon all that Faith teaches us of God, that they had to go by themselves, in quiet places, for their hearts were all but breaking with the sweet but awful sense of His Majesty.  Let us, too, learn to love these mysteries and meditate on them. 

 

D

 

We live in the midst of great realities.  “You are come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the Church of the first-born, who are written in heaven, and to God the Judge of all, and to the spirits of the just made perfect, and to Jesus, the Mediator of the New Testament.” (Hebrews 12:22,23,24) 

 

E

 

Day by day, let it be our endeavor to pierce into these holy truths more and more, that at last, like Moses, our countenances may reflect some portion of their beauty and brightness, that continually “beholding the glory of the Lord we may be transformed into the same image from glory to glory.” (2 Corinthians 3:18)

 

Top
Home
Return to Sermons