The life of those who dwell in the secret place of the Most High may be called a Hidden Life, because the animating principle, the vital or operative element, is not so much in itself as in another. It is a life grafted into another life. It is the life of the soul, incorporated into the life of Christ; and in such a way, that, while it has a distinct vitality, it has so very much in the sense, in which the branch of a tree may be said to have a distinct vitality from the root.

Friday, August 7, 2015

The Divine and the Human Are Made to go Together

It is obvious that thought, desire and volition, are essential to man's nature, and are in fact embraced in the very idea of man. It is a matter of necessity that the human mind shall act by thinking and desiring, and in other ways, in the appropriate time of its action. All this is true. And it is equally true that all human action, when it is what it ought to be, is divine action. And this is always the case, (namely, human action is what it ought to be and becomes divine,) when the power of action, which exists in man's nature, is brought out in its appropriate issues, not by human preference, but by the decisions of Providence.

The divine and the human are made, if we may so express it, to go together. Nothing is gained either by the exclusion of God or by the extinction of humanity. Undoubtedly man must act when the time of action comes. Action is his nature. It cannot be otherwise. But if the action is decided, not by subjective or personal preferences, not by a regard to himself, but by a regard to the whole,  including himself, — in other words, by the divine intimations of an overruling Providence, — then it is true, that the action, which is his own, is also God’s; and that by his own choice, which is to have no choice out of God, the thing done, which would otherwise merely human, comes to bear the radiant stamp of divinity.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 3.

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