Glory be to God on high. We praise Thee, we bless Thee, we worship Thee, for Thy
great glory. Lord, I uttered that I understood not; things too wonderful for me
which I knew not. I heard of Thee by the hearing of the ear, but now mine eye
seeth Thee and I abhor myself in dust and ashes. O Lord, I will lay my hand upon
my mouth. Once have I spoken, yea, twice, but I will proceed no further.
But while I was musing the fire burned. Lord, I must speak of Thee, lest by my
silence I offend against the generation of Thy children. Behold, Thou has chosen
the foolish things of the world to confound the wise, and the weak things of the
world to confound the mighty. O Lord, forsake me not. Let me show forth Thy
strength unto this generation and Thy power to everyone that is to come. Raise
up prophets and seers in Thy Church who shall magnify Thy glory and through
Thine almighty Spirit restore to Thy people the knowledge of the holy. Amen.
The moral shock suffered by us through our mighty break with the high will of
heaven has left us all with a permanent trauma affecting every part of our
nature. There is disease both in ourselves and in our environment.
The sudden realization of his personal depravity came like a stroke from heaven
upon the trembling heart of Isaiah at the moment when he had his revolutionary
vision of the holiness of God. His pain-filled cry, “Woe is me! for I am undone;
because I am a man of unclean lips, and I dwell in the midst of a people of
unclean lips: for mine eyes have seen the King, the Lord of hosts,” expresses
the feeling of every man who has discovered himself under his disguises and has
been confronted with an inward sight of the holy whiteness that is God. Such an
experience cannot but be emotionally violent.
Until we have seen ourselves as God see us, we are not likely to be much
disturbed over conditions around us as long as they do not get so far out of
hand as to threaten our comfortable way of life. We have learned to live with
unholiness and have come to look upon it as the natural and expected thing. We
are not disappointed that we do not find all truth in our teachers of faith,
fulness in our politicians or complete honesty in our merchants or full
trustworthiness in our friends That we may continue to exist we make such laws
as are necessary to protect us from our fellow men and let it go at that.
Neither the writer nor the reader of these words is qualified to appreciate the
holiness of God. Quite literally a new channel must be cut through the desert of
our minds to allow the sweet waters of truth that will heal our great sickness
to flow in. We cannot grasp the true meaning of the divine holiness by thinking
of someone or something very pure and then raising the concept to the highest
degree we are capable of.
God’s holiness is not simply the best we know infinitely bettered. We know
nothing like the divine holiness. It stands apart, unique, unapproachable,
incomprehensible and unattainable. The natural man is blind to it. He may fear
God’s power and admire His wisdom, but His holiness he cannot even imagine.
Only the Spirit of the Holy One can impart to the human spirit the knowledge of
the holy. Yet as electric power flows only through a conductor, so the Spirit
flows through truth and must find same measure of truth in the mind before He
can illuminate the heart. Faith wakes at the voice of truth but responds to no
other sound. “Faith cometh by hearing, and hearing by the word of God.”
Theological knowledge is the medium through which the Spirit flows into the
human heart, yet there must be humble penitence in the heart before truth can
produce faith. The Spirit of God is the Spirit of truth. It is possible to have
same truth in the mind without having the Spirit in the heart, but it is never
possible to have the Spirit apart from truth.
In his penetrating study of the holy, Rudolf Otto makes a strong case for the
presence in the human mind of something he names the “numinous,” by which,
apparently, he means a sense that there is in the world a vague,
incomprehensible Something, the Mysterium Tremendum, the awesome Mystery,
surrounding and enfolding the universe. This is an It, an awful Thing, and can
never be intellectually conceived, only sensed and felt in the depths of the
human spirit. It remains as a permanent religious instinct, a feeling for that
unnamed, undiscoverable Presence that “runs quicksilverlike through creation’s
veins” and sometimes stuns the mind by confronting it with a supernatural,
suprarational manifestation of itself. The man thus confronted is brought down
and overwhelmed and can only tremble and be silent.
This nonrational dread, this feeling for the uncreated Mystery in the world, is
back of all religion. The pure religion of the Bible, no less than the basest
animism of the naked tribesman, exists only because this basic instinct is
present in human nature. Of course, the difference between the religion of an
Isaiah or a Paul and that of the animist is that one has truth and the other has
not; he has only the “numinous” instinct. He feels after an unknown God, but an
Isaiah and a Paul have found the true God through His own self-disclosure in the
inspired Scriptures.
The feeling for mystery, even for the Great Mystery, is basic in human nature
and indispensable to religious faith, but it is not enough. Because of it men
may whisper, “That awful Thing,” but they do not cry, “Mine Holy One!” In the
Hebrew and Christian Scriptures God carries forward His self-revelation and
gives it personality and moral content. This awful Presence is shown to be not a
Thing but a moral Being with all the warm qualities of genuine personality. More
than this, He is the absolute quintessence of moral excellence, infinitely
perfect in righteousness, purity, rectitude, and incomprehensible holiness. And
in all this He is uncreated, self-sufficient and beyond the power of human
thought to conceive or human speech to utter.
Through the self-revelation of God in the Scriptures and the illumination of the
Holy Spirit the Christian gains everything and loses nothing. To his idea of God
there are added the twin concepts of personality and moral character, but there
remains the original sense of wonder and fear in the presence of the
world-filling Mystery. Today his heart may leap up with the happy cry, “Abba
Father, my Lord and my God!” Tomorrow he may kneel with the delighted trembling
to admire and adore the High and Lofty One that inhabiteth eternity.
Holy is the way God is. To be holy He does not conform to a standard. He is that
standard. He is absolutely holy with an infinite, incomprehensible fullness of
purity that is incapable of being other than it is. Because He is holy, His
attributes are holy; that is, whatever we think of as belonging to God must be
thought of as holy. God is holy and He has made holiness the moral condition
necessary to the health of His universe. Sin’s temporary presence in the world
only accents this. Whatever is holy is healthy; evil is a moral sickness that
must end ultimately in death. The formation of the language itself suggests
this, the English word holy deriving from the Anglo-Saxon halig, hal, meaning,
“well, whole.”
Since God’s first concern for His universe is its moral health, that is, its
holiness, whatever is contrary to this is necessarily under His eternal
displeasure. To preserve His creation God must destroy whatever would destroy
it. When He arises to put down iniquity and save the world from irreparable
moral collapse, He is said to be angry. Every wrathful judgment in the history
of the world has been a holy act of preservation. The holiness of God, the wrath
of God, and the health of the creation are inseparably united. God’s wrath is
His utter intolerance of whatever degrades and destroys. He hates iniquity as a
mother hates the polio that take the life of her child.
God is holy with an absolute holiness that knows no degrees, and this He cannot
impart to His creatures. But there is a relative and contingent holiness which
He shares with angels and seraphim in heaven and with redeemed men on earth as
their preparation for heaven. This holiness God can and does impart to His
children. He shares it with them by imputation and by impartation, and because
He has made it available to them through the blood of the Lamb, He requires it
of them. To Israel first and later to His Church God spoke, saying, “Be ye holy;
for I am holy.” He did not say “Be ye as holy as I am holy,” for that would be
to demand of us absolute holiness, something that belongs to God alone.
Before the uncreated fire of God’s holiness angels veil their faces. Yea, the
heavens are not clean, and the stars are not pure in His sight. No honest man
can say “I am holy,” but neither is any honest man willing to ignore the solemn
words of the inspired writer, “Follow peace with all men, and holiness, without
which no man shall see the Lord.”
Caught in this dilemma, what are we Christians to do? We must like Moses cover
ourselves with faith and humility while we steal a quick look at the God whom no
man can see and live. The broken and the contrite heart He will not despise. We
must hide our unholiness in the wounds of Christ as Moses hid himself in the
cleft of the rock while the glory of God passed by. We must take refuge from God
in God. Above all we must believe that God sees us perfect in His Son while He
disciplines and chastens and purges us that we may be partakers of His holiness.
By faith and obedience, by constant meditation on the holiness of God, by loving
righteousness and hating iniquity, by a growing acquaintance with the Spirit of
holiness, we can acclimate ourselves to the fellowship of the saints on earth
and prepare our-selves for the eternal companionship of God and the saints
above. Thus, as they say when humble believers meet, we will have a heaven to go
to heaven in.
How dread are Thine eternal years,
O everlasting Lord!
By prostrate spirits day and night
Incessantly adored!
How beautiful, how beautiful
The sight of Thee must be,
Thine endless wisdom, boundless power,
And awful purity!
Oh how I fear Thee, living God!
With deepest, tenderest fears,
And worship Thee with trembling hope,
And penitential tears.
Frederick W. Faber
